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HARVARD UNIVERSITY 



LIBRARY OF THE 



Sanskrit Department 














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THE TEXTS OP 



THE WHITE YAJURVEDA 



TRANSLATED WITH A POPULAR COMMENTARY 



BY 



RALPH T. H. GRIFFITH, 

FORMERLY PRINCIPAL OF BENARES COLLEGE, AND SOMETIME 
PIRBCTOR OF PUBLIC INSTRUCTION, NORTH-WEST PROVINCES 

AND OUDH. 




BENARES : 

PRINTED AND PUBLISHED BY B. J. LAZARUS AND CO. 



1899. 
All rights reserved. 



«NSKRITDEP'^ LIBRARY 



CONTENTS. 



/ / 



PRBFAOS 



• •t 



••• 



••• 



••• 



BOOK!. 

New and Fall Moon sacrifices ... 

Bemovai of the calves 

The milking 

Purification of the milk 

The Vow of Abstinence 

Preparation of the rice 

Rice-cake offered to Agni •«• 

Bice-cake to Agni-Soma 

Bringing forward the sacrificial waters ... 

Purification of the waters 

Spreading the black-antelope's skin 

Pounding the rice 

Patting potsherds on the fire ... 

Placing the nether press-stone on the skin 

Division of the dough : one lump for Agni and 
for Agni-Soma ... ... ... 

Exorcism of the fiend Ararn ... 

Drawing of lines on three sides of the altar 

Exorcism of evil spirits 

Girding the Sacrificer's wife as his associate 



••• 



one 



Page 
zvii 



1 
1 
2 
2 
2 
3 
3 
3 
4 
4 
4 
5 
5 
6 

6 
7 
7 

8 
8 



BOOK II. 

Sprinkling of fuel, altar, and sacred grass 

Placing of the Prastara or Grass-bunch on the cover- 
ing grass ••• 

Laying the enclosing-sticks round the sacrificial fire 

Kindling the fire 

Exorcism of fiends 

Spreading of the Prastara 

Laying down the three offering-spoons ... 

Election of Agni as Hotar 

Prayers for the protection of the sacrifice 



•• < 



9 
9 
9 

10 
10 
10 
11 
11 



IV CONTENTS. 

Page 

Anointing the enclosing^sticks ... ... ... 12 

Throwing the aticks ioto the fire ... .. 12 

The Saerificer's wife aisles the Veda or sacred Gyass- 

bunch ... «.. ... ... ... 13 

Holy water poured on the altar ... ... 14 

Portiou of oblatiou allotted to Bikahasas ... 14 

The three Vishiiu-strides ... ... ... 14 

Completion of the Vow of Abstinence ... ... 14 

Piiidapitriyajua or Ob$dqiilal Offerings to Aucesti*al 

jxLiine&i ... ...' ... ... ... 10 

Line drawn to keep «»ff evil spirits ... ... 15 

Threads, wool, or hair as raiment for the Manes ... 15 

Formula recited by the Sacrificer's wife to obtain 

a KQn ... ... ... ... ... 10 

Water poured on the obsequial cakes ... ... 16 

BOOK III. 

Agnyadh^na or Establishiuent of Sacrificial Fires ... 17 

The Ahrtvaniya Fire ... ... ... ,. 17 

The Dakshii^jlgui or Southern Fire ... ... 17 

Agnihotra, morning and evening milk-oblations ... 18 

The Gaihapatya Fire ... ... ... 18, 19 

Worship of A gui ... ... ... ... 18,19 

Address to the Cows ... ... ... ... 19 

The Savitri .. ... ... ... ... 21 

Worship of the GILihapatya and Ahavaniya Fires ... 21 

Worship of Agni PurJsliy a ... ... ... 21 

Four-monthly Sacrifices ... ... ... 22 

Purificatory Baptism of the Sacrifioer and his Wife 22 

The Sakamedha Offerings ... ... ... 23 

W^orship, with oblation, of Rudra Tryambaka ... 24 

Ceremonial Shaving of the Sacrificer's head ... 25 

BOOK IV. 
Soma Sacrifice 

Apsu-Diksh^, Consecration by Water, Baptism ... 26 

Audgrabhana or Uplifting Ceremonies ... ... 27 

?u ttittg on the Sacrificial Girdle ... ... 27,2^ 



COKtENTS. V 

Page 

Tying on a bUck-bucU's horn ... ... ... 28 

Preparation of Vow-food ... ... ... 28 

Hiranyavati-ahuti, Offering with Gold ... ... 2^ 

Reverence to the Soma -purchasing Cow ... ... 29 

Purchase of Soma plants ... ... ..* 81 

Introduction of Soma... ... ... ... 33 

BOOK V. 

Atithya, or Ceremonial Reception of Soma ... 34 

Tan&naptra, or Invocation of Agui Tanunap&t ... 34 

Minor Consecration ... ... ... ... , 3d 

ApyHyana, Sprinkling of the Soma plants ... .35 

tJpasads, Reverential Services ... ... ... 35 

Marking out the lines of tiie Soma altar... ••• 36 

Providing earth for the High Altar ... ... 36 

Anointing of the four corners of the Altar place ... 36 

Construction of Havirdhanas or Soma cart sheds ... 1^7 

Construction of the Priests' Shed, the Pressing-place, 

and Dhishnvas .. ... ... ... 37 

Preparation of the Uparavas or sound-holes ... 38 

Erection of the Udumbara Post in the Priests* Shed 39 

Enclosing of the Priests* Shed with mats ... 40 

Consecration of the Dhishnyas .. ... ... 40 

Laying fire on the Agnldhra hearth ... ... i'i 

Deposition of Pressing-stones, Soma trough, and 

Soma vessels ... ... ... ... 42 

Deposition of the Soma plant on a black-antelope's 

SKin ... ... ... .•. .•• ^^ 



••• 



Animal Sacrifice 

Preparation of the Yiipa or Sacrificial Stake ... 42 

BOOK VI. 

Erectioa of the Stake ... ..• ... 44 

Binding and Slaughtering of the Victim... ... 45 

Roasting and offering of the omentum and flesh ... 47 

Symbolical re-uniting of the separated portions ... 47 

Dismissal of the re-united Victim to Heaven ... 48 

Soma Sacrifice ... ••• •.• ••• 48 



Vl CONTENTS. 

Page 

The Vasativari water, to be used in the Sotna-pressing 48 

Taking the Soma plants from the cart and laying 

them on the pressiug-stones ... .., 48 

The Morning Pressing ... ... ,.. 49 

The Upamsu Press stone ... ... ... 49 

The Nigrabhya Water ... ... ... 49 

Beating the Soma ... ... ... ... 50 

BOOK VII. 

Grahagrahana, Drawing Cups of Soma ... ... 51 

UpHriiSu Uraha ... ... ... ... 61 

Antaryama Graha ... ... ... ... 51 

Aindra-Vayava Graha ... ... ... 52 

Maitr^-Varuna Graha ... ... ... 52 

Asviua Graha ... ... ..> ... 52 

Snkra Graha ... ... ... ... 53 

Manthin Graha ... ... ••• .•• 53 

Agrayana Graha ... ... ... ... 54 

Ukthja Graha ... ... ... ... 55 

Dhruva Graha ... ... ... ... 55 

Viprud-Horna, or Drop Oblation ... ... 55 

AvakS.sa Formulas ... ... ••• .^ 56 

Ritu Grahas, Libations to the Seasons ... ... 56 

Aindragna Cup ... .. ... ... 57 

Vaisvadeva Cup ... ... .. ... 57 

The Midday Pressing... ... ... ... 57 

Marutvatiya Clips ... ... ... ... 57 

Mahendra Graha, Cup for Mahendra ... ... 58 

Dakshina-tioma, Oblation in the Southern Fire ... 58 

Address to the Guerdon-Cows ... ... ... 59 

BOOK VIII. 

i 

The Third or Evening Pressing ... ... 60 

Aditya Graha or Libation to the Adityas ... 60 

Savitra Graha, or Libation to Savitar ... ... 60 

Mahavaisvadeva Cup, or Libation to the Great All- 

\xOQS ..• .«• ... ... •*• V'*' 



CONTSNTS. 



Vll 



P&tnivata Cup, or Libation to Soma 

Patnivata Cup, or Libation to Agni 

Hslrijojana Cup, a Libation to Indra 

Splinters of the Sacrificial Stake thrown on the fire 

Samishtayaj us Ceremonies 

Avabhritha, or Purifying Bath ... 

Offering of the VasH, or Sacrificial Cow 

Offering of the Embryo Calf ... 

Additional Soma Sacrifices 



••• 



••• 



••• 



••• 



••• 



••• 



Shodasi 
Dvadas^ha ... 

• 

Atigrahyas ... 

Gav&mayana 

Gargatriratra 

Mahllvratiya Graha 

Adabhya Graha 

Sattrotthana, or Rising from a Sacrificial Session ... 

Rectifying and Expiatory Formulas 

BOOK IX. 
The Vlljapeya, or Draught of Strength 
Cups of Soma 
Cup of Sunl 
Chariot-race 

Sprinkling and harnessing the horses 
Beating the Drum 
Address to the Horses 
Twelve Oblations, one for each Month 
Six Oblations, one for each Season 
Enthronement of the Sacrificer... 
Vijaprasavaniya, or Strength-furthering, 
Ujjitis, or Victory Formulas ••• 
The R&jasuya, or King's Inauguration 
Preliminary Oblations 
Apanulrga, or Exorcising, Oblation 
Oblations to the Eight Devasiis or Furthering Gods 
Presentation of the King to the People 



• «• 



••• 



Oblations 



••• 



••• 



Page 
61 
61 
61 
62 
62 
64 
64 
64 

65 
65 
65 
66 
66 
67 
67 
68 
68 

71 
71 
71 
72 
72 
73 
74 
74 
75 
75 
75 
76 
77 
77 
77 
78 
78 



viii COKTENTS. 

Page 

BOOK X. 

The Abhisheka, AspersioO) or Couseoration ,,, 79 

Collection of the Cousecratiug Waters ... *.. 79 

Spreading the Tiger-skia ... ... ... 80 

Kobing with the Consecration Garments... ... 81 

Presentation of the Three Arrows ... ... 81 

Formulas announcing and introducing the King ... 81 

AsceDding the Quarters ... ... ... 82 

Sprinkling with Holy Water ... ... ... S3 

The Capture of the Cows .v. ... ... 83 

Bathavimochaniya, or Car-unharnessing, Oblations 8^ 

The Throwing of the Dice ••• ... ... 84 

The Dasapeya Libations «.. »•• ..« 85 

Samsrip, or C.reepingj. Oblation... ... ... 85 

The Sautrllmani ... ... ... ••• 85 

BOOK XL 

Agnichayana, Building of the Fire Altar ... ... 87 

Taking up the Spade... ... ... ..• 88 

Address to the Victims ... ... ... 88 

I'he Clay Lump, representing Agni «•• ... 89 

I^igging round the Clay Lump ... ... ... 91 

The Lotus-leaf ... ... ... ... 91 

Forming the Fire-pan ... ... ... 95 

Address to the Fire-pan ... ... ... 96 

Placing the Fire-pan on the Ahavaniya Fire .. 97 

Address to Agni Puiishya ... ... ... 97 

BOOK XIL 

Raising the XJkhya, or Fire-pan, Agni, and setting it 

on a seat ... ... ... ... 100 

The Sliug in which the Ukhya Agni is to be carried 

about ... ... ... ... ... 100 

The Vishnu -strides ... ... ... ... 101 

The Vatsapra Rite ... ... ... ... 102 

Vanivsl Lauam, or Driving Hither and Thither of Agni 103 

Coustruction of the G&rhapatya Hearth... .. 105 

PfdparatioD of the Ground ... ... ... 105 



COKTEKtS. IS 

Page 

Laying the Bricks *.. ... *.. ,,, 100 

Throwing the Ukhya Agui on the Hearth ••• 1 07 

The Altar of Nirriti ... ... ... ... In7 

Preparation of the Site of the Firt Altar <.. 109 

Ploughing the Ground ... ... ... 109 

Watering and Sowing ... ... •«. 109 

Addressi to the Plants ... ... ... 109 

The first Layer of Bricks ... ... .«« 112 

Spreading Sand on the Altar ... ... ... lit 

Address to the Fires ... ... ... ... 118 

BOOK XIIL 

The Lotus Leaf ... ... „. ... 114 

The Piece of Gold ... ... ... ... (K 

The Golden Man ... ... ... ... 114 

The Porous Brick ... ... ... ... 116 

The Diirvsl Gra»s ... ... ... ... 116 

The D viva jus Bricks ... ... ... ... 117 

The Retahsich Bricks... ... ... ^ 117 

The Ritavyi Bricks ... ... ... ... 117 

The Ashadba or Invincible Brick ^ ... 117 

The Tortoise ... ... ... ... 118 

The Pestle and Mortar ... ... ... 118 

The Fire-pan ... ... ... ... 119 

The Victims* Heads ... ... ... ... 119 

The Gold Splinters ... ... ... ... 119 

Worship of the Unfinished Altar ... ... 121 

Apasya Bricks ... ... ... ... 12i 

Clihandasya Bricks ... ... ... ... 122 

Pranabhrit Bricks ... ... ... ... 122 

The Second Layer • ... .•. ... ... 1^4 

Asvini Bricks ... ... ... ••• 124 

Eitavysls ... «•• ... ... ••• 124 

Vaisvadevis... ... ... ... ... 125 

Pr&nabhritaS ... ... ... ... 126 

Vayasylls ... ... ... ... ... 125 

The Third Layer ... ... ... ... 126 



X 




Pafft 


Central Porons Brick... 




126 


Disyas 




12« 


Vifrajyotis 


... 


126 


RitavySB (Nabhas and Nabhasya) 


126 


fiitavy&a (bha and tJrja) 




127 


Pritjflbhritaa 




127 


Chhandasjas 




12T 


VSlakhilvfls 


... 


127 


The Fourth lAyet ... 




128 


Stomaa 




128 


SpritM 




129 


{titavyia » 




129 


Srishtia 




129 


The Fifth Layw 




131 


AHftpatD&a ... 


». 


131 


fiTij&a 




131 


8tiHaa-bh4g&a 




132 


iflikaaadaa 




132 


PafichachUdM 




183 






134 


Gfirhapatya Hearth ... 




133 


Punaachili 


... 


138 


Bitavjia ... 




139 


Viavajyotis ... 




139 


t-okampriniis 




139 


Vikarni 


... 


139 


Porous Brtok 




139 


Scattering Bits of Gold on the Altar ... 


139 




BOOK XVI. 




The Satanidriya 


...* 


UO 



BOOK XVII. 
Taking PoBiession of the Altar... 
Frog, Avakft, and Bamboo-ahoot 
Mounting the Altar ... 
Oblation to Agul on the chief Porous Brick 



CONTENTS. XI 

Page 

Sprinkling the Altar with curds, honey and butter 150 

Oblations in the Hall Door Fire ... ... 150 

Praver to Indra as God of Battles ... ... 152 

Erection of the Variegated Stone ... ... 156 

Mounting the Altar ... ... ... ... 156 

Oblation of Milk from a Black Cow with a White Calf 157 

Laying three Logs on the Fire ... ... ... 157 

Oblations to Agni ... ... ... ... 158 

Offetiug of Seven Rice Cakes to the Maruts ... 158 

Eulogy of Ghrita ... ..; ... ... 159 

BOOK XVIII. 

Consecration Service for Agni as King ... ... 162 

Tasordh&rsl, or Stream of Biches ... ... 162 

irdhendra, or Half-Iudra, Oblations ... ... 163 

Three sets of Grabas ... ... ... ... 164 

Taj&akratus, or SKcrificial Kites ... ... 164 

Enumeration of Stomas or Hymns of Praise ... 165 

Age Libations ... ... ... ... 165 

Name Libation ... ... ... ... 165 

Kalpa, or Success, Libation ... ... ... 165 

V&japrasaviya, or Strength-furthering, Libations .,. 166 

lUshtrabhrit, or Kingdom-supporting, Libation ... 166 

Oblations on the Head of the War-chariot ... 167 

Wind Oblations ... ... ... ... 167 

Lustrous Oblations ... ... ... ... 167 

ArkaBvamedha-santati Oblations ... .... 168 

Aguiyojaua, or Equipment of Agni ... ... 168 

Samieibtayajus, or Final Sacri6cia], Oblations ... 169 

Homage to the completed Fire Altar ... ... 170 

Symbolical Meaning of the Construction of the Fire 

MiXcar ••• ... ... «.. •• xix 

BOOK XIX. 

The Sautrlimani ^. ... ... ... 172 

Milk Libations to the Asvins, Sarasvati, and Indra 173 

Purification of the Sacrificer .^, ... .** 173 



The Identification of the SautiAmani with Soma 

Sacrifice ... ... ... «.. 174 

Transubstantiation of the Suti or Wine .*. ... 176 

Libations of Sur& in the Southern Fire .♦* ».. 177 

Oblation and t^rayer to the Fathers ... ... l77 

The Hundred-holed Jar of Suii ... ... 177 

Oblations to the Fathers ... ... .<. 178 

Eesidue drunk by the Sacrificer ... *.. 179 

Formulas addressed to the Somavat Fathers ... 179 

Formulas addressed to the Barhishads ..« ... 180 

Formulas addressed to the Agnishvattas ... ... 180 

Prayer to Fathers of all Classes ... .., 181 

Address to Agni ... ... ... ... 182 

Address to Indra ... ... ... ..« 182 

Verses illustrative of Separation and Rejection ... 182 

Thirty-two Oblations of Fat or Marrow ... ... 183 

Ke-creatiou of Indra ... ... ... ... 184 

BOOK XX. 

The Asandi or Sacrificer^s Seat... ... ... 186 

Sprinkling of the Sacrificer with Libation-fftt ... 186 

The Sacrificer's Benediction on all Parts of his Body 1 86 

Further Self-benedictory Formulas ... ... 187 

The Avabhritha or Purificatory Ceremony ... 187 

Prayers for Remission of Sin ... ... ... 187 

Laying Fuel on the Ahavaniya Fire ... ... 188 

Mixing Suri with Soma ... ... ... 189 

Offering of a Rice Cake to Indra ... ... 189 

The Thirty-third Oblation of Fat or Marrow ... 189 

Inhaling the Odour of the Remains of the Oblation 190 

Apri Hymn ... ... ..* .» * ... 190 

Invitation of Indra to the Sacrifice ... ... 190 

Further Address to Indra ... ... »«. 191 

Praise of the Asvins and Sarasvat! ... „ 192 

Prayer to Agni ... ... ... ... 195 

Praise of Sarasvati ... ... ... ... 195 

Invitation to Indra and the Asvins ... ... 295 



CONTENTS. xiii 

Page 

BOOK XXI. 

Offering of a Rioe Cake and prayer to Varuria .„ 196 

Prayer to Agni as Mediator ••• ... -.* 196 

Prayer and Oblation to Aditi ••• ... ... 196 

Oblations to Mitra and Varuna as Rain-Gods ..• 196 

A Propitiatory Hymn in honour of Indra ... 197 

Benedictions on Indra ... ... ... 198 

Directions to the Hot«r to worship various Deities 

and Sacred Objects ... ... ... 199 

Benedictions on Indra ... ... ..< 30 j 

Conclusion of the Sautramani Ceremony... ••• S04 

BOOK XXII. 

The Asvamedha or Horse-Sacrifice 

Investing the SMoriticer with the Gold Ornament ... 205 

Address to the Ornament ... ... ... 205 

Girding and Sprinkling of the Horse ... ... 205 

Symbolical Slaughter of a Dog... ... ... 205 

Offering of Oblations to Ten Deities ... ,.. 205 

Homage to the Horse ... ... ... 205 

Prayers and Oblarions to Savitar ... ,.. 205 

Inviting Verses to Agni .. ... ... 206 

Eulogy of the Horse ... ... ... ... 206 

Protection invoked for the Horse ... ... 206 

Oblations and Homage to Prajipati and Other Deities 207 

The King's Prayer for Blessings on his Kingdom ... 208 

Homage and Oblations to Gods and deified Objects 208 

Homage to the Genii of Numbers ... ... 809 

BOOK XXIII. 
Ceremonies after return of the Horse 

Offering of two M.ahiman Libations ... ... 210 

Harnessing the Horse ... ... ... 210 

Bathing the Horse ... ... „. ... 210 

Anointing and Decking the Horse ... ... 211 

A Brahmodyam ... ... ... ... 211 

Binding the Horse to the Stake ... ... 211 

Slaughter of the Horse ... ... ... 212 



XIV CONTENTS. 

Page 
Circumambulation of the Horse ... ... 213 

Ceremony performed by the Chief Queen.. • ... 213 

Marking the lines of dissection... ... ... 213 

ABrahmodyam ... ... ... ... 213 

Mahiman Libation to Prajalpati ... ... 217 

BOOK XXIV. 
Enumeration of Animals to be tied up ... ... 218 

BOOK XXV. 
Continuation of the Horse Sacrifice 

Oblations of the roasted flesh ... ... ... 224 

Inviting and Offering Verses to Prajapati .•• 226 

Inviting and Offering Verses to the All-Gods ... 226 

The Eulogy of the Horse ... ... ... 227 

Conclusion of the Sacrifice ... ... ... 230 

BOOK XXVI. 

Supplementary Texts and Formulas connected with 

various sacrifices... ... ... ... 231 

BOOK XXVII. 
Supplementary Texts and Formulas continued ... 235 

BOOK XXVIII. 

Texts and Formulas of the Sautr^mani Ceremony, 

supplementary to Books XIX — XXI. ... 240 

An Apr! hymn ... ... ... ... 240 

BOOK XXIX. 

Supplementary Texts and Formulas of the Asvame- 

dha or Horse-Sacrifice ... ... ... 247 

Praise of the Horse as identified with the Sun ... 2iS 

An Apri hymn .. ... ... ... 25» 

Eulogy of the Bow and Implements of War ... 251 

Supplement to the List of Victims in Book XXIV..., 254 

Book XXX. 
The Purushamedha or Human Sacrifice ... ... 255 

Enumeration of Victims, men and women, to be de- 
dicated to various Deities and Abstractions ... 255 » 



CONTENTS^ Sir 

Page 
BOOK XXXI. 

The Parnshamedhft continued ... .». ^ 260 

The Parushasukta ... ... ... ... 260 

Glorification of the First Performer of the Purusha* 

medha... ... ... ..» ... 263 

BOOK XXXII. 

Texts and Formalas of the Sarramedha or Sacrifice 

for Universal Sttceess and Prosperity ... 264 

Eulogy of the Sacrificer •.. ... ... 265 

Prayer for Wisdom and Glory ... ... ... 266 

BOOK XXXIII. 

Continuation of the Sarvamedha Formulas ... 267 

A Litany addressed to Agni ... ... ... . 267 

Glorification of Indra ... .,. ... ... 269 

Glorification, with Libations, of Surya ... ... 271 

Unconnected rerses in praise of Tariom Deities ... 274 

BOOK XXXIV. 

The Sivasankalpa Upanishad ... ... ... 280 

Miscellaneous Texts suitable for the General Sacrifice 280 

Prayer to Bhaga ... ... ... ... 284 

Praise of Pdshan ... ... ... ... 285 

Investiture with a Golden Ornament ... •». 286 

Prayer to Brahmaigaspati ••. ••• ••• 2S7 

BOOK XXXV. 

Formulas, connected with the Pitriyajfla or Sacrifice 
to the Fathers or Ancestral Maaesy to be used 

at funeral ceremonies ... ... ... 288 

Purificatory and benedictive Formulas ... •.. 289 

BOOK XXXVI. 

Preliminary Formulas of the Pravargya Ceremony... 291 

BOOK XXXVIL 

Formulas to be used at the performance of the Pra- 
vargya... ... ... ... , ... 293 

Fumigation of, and addresses to, the three Caldrons 294 



%Vl CONTENTS. 

Page 

CirGMmambuktion of th^ Mabivira .., ,.. 295 

Tb« Baubina Oblation ... ... ... 296 

BOOK XXXVIII. 

Continuation of the Pravargya Formulas... ... 297 

Calling and milking of the Cow ... ,., 297 

Anointing of the Mab^vji-a ... ... 299 

Address to Agni represented by the Malilvira ... 299 

EemO'ius of th^ contents drunk by Sacrifioer and 

irriests... ... ••• ... .4. *>U\# 

BOOK XXXIX. 

Expiatory Formulas to remedy any defect \n the per- 
formance of the Pravargya Ceremony ... 3^1 

Various D^ities represented by tbe Mabi^Tira .., 301 

Names of geven Maruts or Storm-Cods ... ... 302 

Propitiation of various Deities ... ,.. 302 

Tbe Objeat of the Ppavpjrgya .„ ,.. ... 302 

BOOK XL. 

Tbe isav&syam or fsopanisbad ... ,.. ... 304 

Js, Lord, Soul of All, the only Absolute Reality .., 304 

Benunciation and Religious Works or Karma .., 304 

The Atma or Sejf ... ... ... ... 305 

Sambhuti and Asambhuti ... ... .., 306 

Sambhava and Asambbava ... ... ... 306 

^ambhiiti and Vin^sa... ... ^ ... 306 

Nescience and Science ... ... ... 3Q7 

The Prayer of the dying Oerotee ... ... 307 

}ilxcursus QU tbe tsopanisb^d ... ... ... 308 

Appbndiqbs ; — 

L Index of FTymns and Verses reproduced fron^ 

the Rigveda and tbp Atharva-veda ... 313 

IL Index of Names, Etc, ... ... ... 318 

III, Corrigenda ... ... ... ..« 345 



PREFACE. 



The Yajurvbda— derived from the roots ye^ to saonfice or 
worship, and vid^ to know, — is the Knowledge of Sacrifice or 
Sacrificial Texts aad Formulas as distinguished from the Big- 
vedtt, or Knowledge of Recited Praise, the S&maveda or Know- 
ledge of Chanted Hymns, and the Atharva or Brahmaveda 
which is the Knowledge of Prayer, Charm, and Spells. Though 
ranking second in the Indian enumeration of the Vedas and 
containing much that is of very ancient origin, its compilation 
in its present form, exhibiting as it does the almost complete 
development of castes and mixt castes and considerable advance 
in arts and sciences, trades, handicrafts and occupations, is 
evidently of later date than that even of the Atharva. The 
San)hit4 or Collection of its hymns, texts, and formulas, con« 
stituting the hymn-book and prayer-book of the Adhvaryu 
priests as distinguished from the flotar, the Udg&tar, and the 
Brahman^ the special priests, respectively, of the three other' 
Yedas, owes its origin to the increasing multiformity and com- 
plication of the Indian ritual and the recognized insufficiency 
of the simple and unsystematically arranged Collection of Big- 
veda Hj^ns to meet the requirements of the performers of 
various essentially important rites and ceremonies. 

The Tajurveda, owing to a schism among its earliest tea- 
chers and their followers, was divided into two distinct Sam* 
hit4s or Collections called^— probably from the names of the 
Bishis or inspired Seem who a^e respectively their repated 
compilers — the Taittiriya and the Vfijasaneya or V^jasaneyi ; the 
fomter-and older being known also by the title Krishna or 
Kack — -probably from its dark or obscure appearance, the col- 
lection of sacrificial texts and formulas being perpLexi^g]^ 



jI 



xviii PREFACE 

interzamgled with the Brfthmai^ or exegetical portion whicb 
explains them and teaches their ritual application — , and the 
latter being called Sukia or Wlnte,- t&e revised, systematic and 
clear collection, containing the texts and formulas by them- 
selves with a totally distinct Brihma^a, the Siatapathay as aa 
tf}>p(Wi(lts; Id thei two divisiociSy besides- these essential points^ 
of dilfereneev ^^ ibmid oceasiooal vetbal* and orthoepic. Taria^' 
tiiQii8> wiMcli<are genevaiUy of littlo imfxirtancev Th6 onlbr of 
rites and eevermouies' is substantially identici^ but the Wkitd*.' 
contains' a^ few more texts thcu^ thv Biaekr 

The Samhita of the White Yajurve<fo consists of forty 
Adby&yas or Books containing, with freipent repetitions^ of 
the^same text, about two thousand Tersest A large portion of 
tbetse are Kichas or Strophes borrowed — ^£req,uently with varia* 
tiena — from the Rigveda, and sometimes from the Atharva : 
these, of course, are mpetrical. Nearly equal m qomutity are 
the. Yajus text& or sacrificial formulas — the most characteristia 
l^rtion^ from which the Yeda derives its ncuaie — composed- in 
moasured prose ^ which rises now and then^' as Ptofessor Weber 
obsewesi ^tea true rhythmical swing,' and long passages, such 
s^ the Ksts. oS victims to be tied up and dedicated at the Asva? 
laedha^andtheFurushamedhA, which, are necessarily m the 
ijW^lest prose. 

r 

For further information: with regard to- ttiis Vedft the reader 
should consult Professor Weber's History of Indian Lkeraturor 
(flaglish Translatiou by John Mami and Theodor Zachafiae :: 
TKubnec's OrienlaL Series)i ; P)7ofessor Max Miiller's History of 
Ancient Sanskrit Literature; Pcofessor J. Eggeling's Introduc- 
^oa,. Vol. XII. of the Sacred Books of the East) of, f or ^ briefeir 
s^xsount,^ Mr&. Manning'^s Anoientaiul Mediaeval India, Vol. I. 
Bfl. 107^109. 

My translation follows the fiiie edition? of the White Yajur^ 
veda or V&jasaiaeyi-Sanhitai in the two recensions --the M&db^ 



\ 



PBBFACB. ZKX 

yaaidiiia and the K&nva-^, with M^iidhara'a 0<>)Bii&eiltarjr» the 
Vedadipa, or Lamp of Ktiowiedge, written towar«khthe close of 
the sixteeoth ceatury, published under the patronage of the 
HoDourable Court of Directors of the East India Company 
in 1849 at Berlin by Dr. Albrecht Weber, at that time Decent 
of the Sanskrit language at that University. This excellent 
edition consisting of three Parts the latter two of which con- 
tain the Satapatha-Br&hmana in the Madhyandina recension 
with extracts from the Commentaries of Sayana, Harisv&min, 
and Dvivedaganga, and the Srautra-Sutra of KsLty&yana with 
extracts from the Commentaries of Earka and Y^jfiikadeva, has 
not been reprinted and is now practically unobtainable. In 
India the text of the Madhyandina recension with Mahidhara's 
Commentary has been issued in a cheap form at Calcutta by 
Bandit Jiblbailda Vidy^sigaiia, B. A., Superintendent of the 
Free Sanskrit College, of which a second edition £^peared in 
1892>; and a lithographed edition of the text with a Hindi 
thuwlation of Mahidhara's Commentary was published in I874» 
at Besma in the North-Western Pro?inces, by Raj;a Giriprasada- 
▼arman of that place. A cheap edition of the^text^ in unbound 
MS. form, has. been published at Bombay, > 

No separate translation of the whole SaiphitS. or Collection 
of Texts and Formulas has appeared in any European language. 
It was Professor Weber's intention, as signified in his History 
of Indian Literature, to bring out a translation giving the cere- 
monial belonging to each verse, together with a full glossary, 
but * this promise, has not been fulfilled, owing to the pressure 
of other labours.' This scholar had previously published a 
Latin translation, with annotations in the same language, of 
Books IX. and X. in his V^Jasaneya-Sanhitae Specimen (Breslau, 
1846), and more recently a German version of Book XVI. in 
Indische Studien II. pp. 14 E, and of the list of men and 
women to be dedicated at the Purushamedha in his treatise 
on Human Sacrifice among Indians of the Yedic Age reprinted 



Xt PREFACE. 

in his Indische Streifen I. pp. 76-84. Of Bdok XL. as an TJpa' 
nishad there are several translations into English. 

Moreover, nearly the \9h0le of the first eighteen Books has 
Been incorporated — dissected and explained clause by clause — in 
the first nine Books of the Satapatha-Brlkhmana ; and au admir- 
able translation of this vast work by Professor Julius Eggeling 
is now nearly completed in the Sacred Books of the East, four 
volumes (XII, XXVI., XLL, XLIII. of that series) having al- 
ready appeared, and the concluding volume (XLV) being in the 
press. From this translation — which, but for its bulk and 
costliness would make half of my work superfluous ^and from 
Professor Eggeling's annotations, I have derived the greatest 
assistance, and most gratefully record my obligations. 

All that I have attempted to do is to give a faithful trans- 
lation, to the best of my ability, of the texts and sacrificial for-' 
roulas of the Veda, with just sufficient commentary, chiefly 
from Mahidhara, to make them intelligible. Much additional 
information may be found in Professor A. Hillebraodt's Ritual-^ 
Litteratur, Vedisohe Opfer und Zauber (Grundriss der ludo- 
Arischen Philologie und Altertumskunde), Strassburg : 1S97 ; 
and further minute details of the various sacrifices, rites and 
ceremonies are given in the Satapatha-Brahmana as already 
mentioned, and in various articles, referred to in my notes^ 
by Professor A. Weber, the great authority on the Yajurveda 
and all that is connected with it. 

R. T. H. GRIFFITH. 

KOTAOIBI, NiLOIBIS : 

May, 1899. 



THE TEXTS OF THE WHITE YAJURVEDA 

OR vAjasaneya-samhitA. 



■ Oi 



BOOK THE FIRST; 



Thee for food. Thee for vigour. Ye are breezes. 

To noblest work God Savitar impel you. Inviolable I swell 
his share for Indra. 

No thief, no evil-minded man shall master you rich in off- 
spring, free from pain and sickness. 

Be constant, numerous to this lord of cattle. Guard thou 
the cattle of the Sacrificer. 

Books L and II. oontain the texts and formulas required at the New and 
Full Moon sacrifices, the regular performance of which is obligatory on the 
Br^manical householder during thirty years from his Agny&dli&na or 
ceremonial establishment of his own sacrificial fires ; or, according to some 
authorities, during his whole remaining life. Each of these sacrifices usually 
xequires two days for its performance, the work of the first day consisting 
in introductory ceremonies such as the preparation of the Ahavantya and 
Dakshinigni, or Eastern and Southern fire-places, for the reception of fire 
from the Western fire*place, the G&rhapatya or Householder's hearth ; the 
solemn taking of the vrata or vow of fasting and abstention during the 
sacrifice ; and the performance by the sacrificer of the evening Agnihotra 
or burnt oblation of milk. On this day also, the day before the appearance 
of the New or the Full Moon, the Adbvaryu priest, who performs the 
practical part of Uie sacrifice, cuts a branch from a Parna or Fal&sa tree 
< Butea Frondosa), or from a Saml tree ( Acacia Suma ), trims it and iises it 
as a switch to drive the calves away from the cows whose milk is to form 
part of the offerings of the next day's special ceremony. 

1 Thee : * I cut ' understood. The PalAsa branch is addressed by the 
Adhvaryu. For food : as instrumental in obtaining the seasonable rain 
and the good harvest which will result from the sacrifice. Thee for vigour r 
* I cut or trim,' in order to obtain the bodily strength which a sufficiency of 
food may be expected to bring. Ye : the Adhvaryu touches and addresses 
the calves. Breezes : as the winds purify the ground, so do ye with your 
droppings which are used for smearing, and so cleansing, the floors of 
houses ; or, perhaps, meaning ' intruders,' preventing the milking of the 
cows ; or, free to wander where you will, and then to return home. The 
following lines contain a benediction on the cows. NoUest work : the sacri- 
fice, in which their milk is the most important element. Savitar : the 
Sun-God as the great vivifier and stimulator. No thief etc: cf. R. V. VI. 
28.7. Quardtf^: the Adhvaryu addresses the sacred branch which he 
hides OD the eastern side of the Ahavaniya or of the G&rhapatya house. 



2 THE TEXTS OF THE [BOOK L 

2 Strainer of Vasu art thou. Thou art heaven. Earth art 

thou. Thou art Mataiisvan's caldix)n. 
Thou art the All-container. Stand thou firmly, secure by 
Law Supreme, ati4 do not totter. Nor be thy Lord of 
Sacrifice unsteady.-^ 

3 Thou art the strainer, hundred-streamed, of Vasu. Thoa 

art the strainer, thousand-streamed, of Vasu. 
May Savitar the God with Vasu's strainer, thousand-stream- 
ed, rightly cleansing, purify thee. 

4 Which didst thou milk 1 This is the cow Visviyu^ This. 

Visvakarman. This is Visvadhayas. 
Thee, Indra's share, with Soma do I eurdlci Be thou protec- 
tor of the oblation, Vishnu. 

5 I will observe the vow. Lord of Vows, Agni \ May I have- 

strength therefor. Success attend me. 
Now into truth from untruth do I enter. 

6 Who is it that unites thee \ He unites thee. For what 

doth he yoke thee % For that he yokes thee. 
You two for work, you two for its completion. 

2 Stravner of Vaiut cleanser, purifier, of the- sacrifice; vatvL meaning: 
originally good, kind, wealthy. This paviiram or strainer, made of two or 
three blades of Kusa grass or Darbha ( Poa Cynosuroides ), used at religious^ 
ceremonies, is fastened with this formula on the- hidden Pal&sa or Sam!" 
branch ( verse 1 ). Thou art heaven : he put& the t^dli or cooking-pot on 
the G&rhapatya fire, and addresses it. He calls it heaven because as an: 
implement of sacrifice it nids in producing rain. Earth r as being made of 
clay. Mdtarifvarii caldron : a fanciful expression for the atmosphere or 
mid-region of air, M&tarisvan being here identified with Tdyu the Wind- 
God. Lord of Sacrijkt : the yajamdha or householder ^bo institutes and 
takes part in the sacrifice. The strainer is thevt put on the cooking-pot, 
and addressed. 

3 Purify thee : the milk which is to be used in the Agnihotra sacrifice. 

4 Which didst thow ntilk f .- this is properly part of verse 3. In reply to* 
this question, thrice repeated, of the Adhvaryu, the milker ( who may be 
any one above the rank of a SMra ) mentions the ordinary name of each 
of the three cows, and the Adhvaryu gives her a sacrificial name, thereby^ 
imparting to her the virtues and powers which the name signifies. Viwdyu r 
All-life-containing. Visvakarman :^ AU-efNictiiig» Visvc^hdyas i All-sup- 
porting. Thee : the milk which is now removed from the fire. The mixture 
is then covered over with a vessel not made of earth, and entrusted to the 
guardianship of Vishnu or the sacrifice. 

5 Spoken by the sacrificer who with his- wife is about to take the pres- 
cribed vrata or vow of abstinence from certain food and enjoyment during 
the performance of the ceremonies. Lord of Vows : Agni b said to be the 
Gods' Fra<apa<i, Lord or Keeper of vows. Trnth: reality, godhead. Un* 
truth : unreality, perishable humanity ; th»t is^ ' i attain to a divine body- 
and am no longer a mere man.' Be is thus beuod to speak nothing but 
the truth. 

6 Unites thee t : places the vessel containing the water, which has been 
formally brought forward, by the side of the Ahavanfya fiiel The queatiott 



VERSE 11.] WHITE YAJURVEDA. S 

7 Scorched are the fiends, scorched the malignant beings. 

Burnt out are fiends, burnt out malignant beings. 
Throughout the spaciovs middle air I travel 

8 Thou art the yoke. Injure thou him who injures. Harm 

him who harm us. Harm the man we injure. 
Thou art the Gods' best carrier, bound most firmly, filled 
fullest, welcomest, Gods' best invoker. 

9 Thou art unbent, receiver of oblations. Stand firmly in tby 

place and do not totter. 
Nor be thy Lord of sacrifice unsteady. 
Let Vishnu mount thee. To the wind lie open. The demons 

are expelled. Let the five grasp it. 

10 By impulse of God Savitar I take thee with arms of Asvins, 

with the hands of Piishan, 
Thee dear to Agni, dear to Agni-Soma. 

11 Thee for abundance, not for evil spirit May mine eye look 

upon the light of heaven. 



is asked by the Adhvaiyu. For what t or For whom 1 For that : or For 
him : katmai, like Latin cui, being either masculine or neuter. The mean- 
ing of the questions is ambiguous, the interrogative pronoun lea, Who f, 
in all its cases beins also regarded as a name of Praj&pati, Lord of Creatures. 
See The Hymns of the Rigveda, X. 121. You two : the ladle used in offer- 
ing the Agnihotras, and the winnowing-basket with which chaff and grain are 
separated. Work : the sacrifice. The words ' I take ' are understood. 

7 Scorched: the ladle and winnowing-basket are heated, to sTmbolize the 
expulsion of malignant spirits who infest the air, after which the Adhvaryu 
is free to move in all directions. 

8 The Adhvaryu addresses the yoke {dhur) of the cart which contains 
the grain and other elements of sacrifice. Injure: dh^rva. The play on 
the word is lost in translation. Bound most firmly: satnitamam; or, in 
accordance with the etymology of the word, best provider, most libend giver. 

9 He addresses the cart Vithj^u : the sacrifice. Lie open : he addresses 
the rice. The five: his fingers, with which, when he has mounted the cart, 
he touches the rice. 

10 By impulee: prasam, SavUar: the Impeller and Vivifier. Aftfins: 
twin Light-Gods, heralds of Dawn, who are the Adhvaryus of the Gods. 
PHehan: a solar Deity who destributes their respective portions to the 
Gods. Thee : the rice. Agni and the dual Deity Agni-Soma are mentioned 
because an unaddressed oblation would cause doubt and contention among 
the Gods. 

The offering to Agni at a Full Moon sacrifice is a rice-cake presented on 
dght potsherds, and that to Agni-Soma one on eleven. 

11 Thee: the remainder of the rice; 'I leave* being understood. For 
abundance : or, according to Mahidhara, for future oblation. For evU epirit : 
ardtaye; or, with Mahidhara, for non-oblation. Light: comprehending, 
according to MahSdhw», sacrifice, day, Gods, and Sun. Thxite wUh doors: 
houses, especially the house of the Sacrificer.^ Throughout^ etc see L 7. 
Navd : or centre. Aditikt lap : the bosom of infinite Earth. 



4 TffB TEXTS OF TE6 [BOOR L 

May tbose with doors stand on the earth securely. Through- 
out the spacious middle air I travel. 

Upon the navel of the earth I place thee^ on Aditi's lap. 
Protect the oblation, Agni ! 

12 Ye two are strainers that belong to Vishnu. By Savftar's 

impulse, with this flawless strainer I purify you with the 
rays of SArya. 
Bright Waters, flowing forward, foremost drinkers, lead for- 
ward now this sacrifice, lead forward the Sacrifice's Lord, 
the God-devoted Lord of the Sacrifice, the liberal giver. 

13 Indra elected you in fight with Vyitra: in fight with Vyitra 

you elected Indra. 

By over-sprinkling are ye consecrated. I sprinkle thee 
agreeable to Agni. I sprinkle thee welcome to Agni-Soma. 

Pure for the work divine be ye, and holy, pure for the sacri- 
fice to Gods. Whatever of yours the impure have by their 
touch polluted, hereby I cleanse for you from all defile- 
ment. 

14 Giver art thou of happiness. Rejected are fiends, rejected 

are malignant beings. 
Aditi's skin art thou. May Aditi receive thee. A wooden 
stone art thou. Thou art a broad-based stone. May the 
skin of Aditi receive thee. 

15 Body of Agni art thou, the releaser of speech. I seize thee 

for the Gods' enjoyment. 
A mighty stone art thou, formed out of timber. 



12 StravMTi : he makes two (eee I. 2), and addresses them. VUhnu : 
the sacrifice. Fktwlfss strainer : the wind. You : the sacrificial waters. 
Foremost drinkers : of the Soma with which they are mingled. 

13 Sleeted : mixed with Soma^ to inspirit him. Vri6ra : the doud-demon 
who obstructs and withholds the rain. The root of * the word is vri, to en- 
compass, also, to choose ; hence the play on the words avriiiUcL, he elected, 
avrinidhvam, ye ejected, and Vritra, Cf. R. V. III. 34. 3, viitram avrinot, 
he (Indra) encompassed Yritra the Encompasser. Thee : the oblation.* Be 
ye : the sacnrificial vessels which he purifies by sprinkling. 

14 Giver, etc : he addresses the black -antelope's skin — 'one of the sym- 
bols of Br&hmanical worship and civilization. See Sacred Books of the 
East, XII. p. 23 note. It is spread under the wooden mortar in which the 
rice is husked and pounded, to prevent any loss of the sacred offerings. 
Rejeoted : more literally, ' shaken off,' by shaking the skin as it hXis to the 
ground. Aditi : Earth. 

Wooden stone : the mortar is addressed, made of wood but representing 
the pressing-stones with which Soma juice is extracted. 

15 Thou : the rice-oblations poured into the mortar. BeUtuer of speech : 
of the voice of the priest which hitherto has been restrained. Great loood- 
en stme : the pestle is addressed. HanisKkrU : oblation-preparer ; the 
Sacrificer, his wife, or another. 



VSMSS 18.] WffJT£ YAJURYEDA. .^6 

Make ready for the Deities this oblation : with careful pre- 
paration make it ready. 
Havishkrit, come ! Havishkrit, come ! Havishkrit, come ! 

16 Thoa art a cock whose tongue is sweet with honey. Call to 

us hither sap and manly vigour. 

May we with thee in every fight be victors. Bain-grown art 
thou. May the rain-grown receive thee. 

Cleared off are fiends, cleared off are evil beings. Expelled 
are fiends. May Nkyn separate you. May Savitar the 
God, the golden-handed, with flawless hand unto himself 
receive you. 

17 Bold art thou. Cast away the Corpse-consumer. Drive off 

the fire that eats raw flesh, Agni. 

That which makes offerings to the Gods bring hither. 

Firm art thou. Make earth firm. For the foe's slaughter I 
set thee on, devoted to the priesthood, devoted to the 
nobles and the kinsmen. 

18 Agni, do thou accept our holy service. 

Keeper art thou : make firm the Air's mid-region. For the 
foe's death I set thee on, devoted to priesthood and nobi- 
lity and kinsmen. 

Thou art a stay : uphold the sky secul^ly. For the foe's 
death, etc. 

I set thee on for sake of all the regions. Formers of layers 
are ye, and heap-formers. With Bhrigus' and Angirases' 
heat be heated. 



16 71wn : the sacrificial implement, a peg or wedge, with which the press- 
ing-stones are beaten, is addressed. Coek : on account of the noise it makes. 
Stoeet : to the Gods, as announcing the preparation of sacrifice. Bain-grown : 
the winnowingbasket, made of reeds and strong grass that grow rapidly in 
the rainy season, is addressed. Thee : the husked rice, grown also in the 
Bains, which is poured into the winnowing-basket. Cleared off: together 
with the fallen husks. Vdyu : the wind. You, : the husked and unhusked 
grain. Flaidesi : letting no grains fall through separated fingers. Receive 
you : the husked grain. 

17 Thou : the poker or fire-shovel of Pal&sa wood is addressed. Cwpse- 
consumer : the fire of the funeral pile. Thiu eats raw fiesh : domestic fire 
for cooking meat. These two. forms of fire are excluded, and the sacrificial 
j&re is to remain. Fijrm, art thou : the potsherd on which the oblation is to 
be cooked is addressed. The kinsmen : of the Sacrificer. 

18 Keeper: a second potsherd is addressed. Stay: a third potsherd is 
addressed. / set thee on : he addresses a fourth potsherd which he puts on 
the fire. Ye : the remaining potsherds, which he covers with live coals, 
Bhrigvs and Angirases : ancient priestly families, most intimatdy connected 
with the worship of Agni* 



6 THE TEXTS OF THE [BOOR L 

19 Giver of happiness art thou. Rejected are fiends, rejected 

are malignant beings. Aditi's skin art thou. May Aditi 

receive thee. 
Bowl, rock art thou. May Aditi's skin receive thee. 
Thou art the sky's supporting pillar. 
Bowl from the rock art thou. The rock receive thee. 

20 Orain art thou. Please the Gods. Thee for in-breathing. 

For out-breath thee. Thee for dififusive breathing. May 

I impart to life a long extension. 
May Savitar the God, the golden-handed, with flawless hand 

unto himself receive you. 
Thee for the eye. Juice art thou of the Great Ones. 

21 By impulse of God Savitar I strew thee, with arms of Asvins, 

with the hands of Pilshan. 
With plants let waters, plants with sap be mingled. United 
be the rich ones with the moving. The sweet ones and 
the sweet be joined together. 

22 For generation's sake I join thee. This is Agni's. This Agni- 

Soma*s. Thee for food. 
Thou art the caldron, life of all that liveth. Spread thyself 

widely forth, thou, widely spreading. So may thy Lord of 

sacrifice spread widely. 
Thy skin let Agui harm not. In highest heaven let the God 

Savitar bake thee. 

23 Fear not Shrink not. Let not the sacrifice be languid, not 

languid be the Sacrificer's offspring. 
For Trita thee. For Dvita thee. For Ekata thee. 



19 Qivtr, etc, : the black-antelope^i skin is again addressed. See I. 14. 
JBowl, rock : the nether pressing-stone now placed on the skin. Bowl from 
the rock: the upper and smaUer stone regarded as the ofPspring of the 
nether atone. 

20 Oram : the rice now poured on the nether stone is addressed. Please : 
dhinuJii, imperative of dhi from which Mahtdhara derives dhdnyam, grain. 
In-breathingt etc, : three of the five or more vital airs. Life : of the sacn- 
ficer. May Savitar, etc, : repeated from 1. 16. Thee : ' I look at ' understood. 
For the eye : that the sacrificer's sight may be strengthened. Thou : the 
clarified sacrificial butter. Oreat Ones : the cows. 

21 Thee : the ground rice which is now poured into a vessel which con« 
tains the two strainers (1. 12). Plants: the rice. Rich ones: the waters 
with which the flour is mixed. The moving : the plants, the rice. 

22 For generation's sake : that children may be born to the Sacrificer. 
The mixture of rice and water is addressed. This : the dough is divided, 
one lump or cake for Agni and one for the dual deity, Agni-Soma. Thee: 
the clarifi^ butter. Fot*food : as in 1. 1. Caldron: the rice-cake is likened 
to the caldron used at the Pravargya- ceremony, introductory to the Soma 
Sacrifice. See Sacred Books of the East, XII. p. 44, note. Agni : the fire 
on which the cake is put. 

23 Fear not : my touch. He addresses the cake and touches it. Trita 



VEliS£27,] WHITE 7AJURVEDA. 7 

24 By impulse of God Savitar I take thee, with arms of Asvins, 

with the hands of Piishan, thee who for Gods performest 
sacred service. 

Indra's right arm art thou : sharp with a thousand spikes, 
a hundred edges. The keeu-edged Wind art thou, the 
foeman's slayer. 

25 Earth, whereon men serve the Gods with worship, let me 

not do thy plant's root any damage. 
Go to the pen, the cowstall. Heaven rain for thee. 

On this earth's farthest end, God Savitar, bind him, with 
hundred fetters bind the man who hates us and whom 
we hate. Thence do not thou realease him. 

26 May I drive Araru away from Earth, the seat of men's obla- 

tions to the Gods. Go to the pen release iiim 

(as iu verse 25). 

O Araru, thou shalt not soar to heaven. Let not thy drop 

mount upward to the sky. 
Go to the pen release him (as in verse 25). 

27 I with the metre C^yatrt enclose thee. I lay the Trishtup 

metre round about thee« With Jagati metre I confine 
adid gird thee. 



"srpiroc third; an ancient Vedic Deity, perhaps Agni in his third or 
lightning form. DvUa and EkaUt, formed analogically from dvit two, and 
eka, one, are Brfthmanical figments, and are said to be Trita's brothers. 
See Macdonell, Vedic Mythology, pp. 67-69. According to Mahidhara 
the three are Agni's brothers. Thee : * I pour out ' understood ; the water 
with which the cooking-vessel has been rinsed. 

24 Thee : the sphya, a wooden implement shaped like a sword, used for 
stirring the boiled rice, drawing lines on the ground, and other sacrificial 
purposes. Thousand spikes: like, and representing in its power, the thunder- 
bolt of Indra. PoemarCs slaj^et* : destroyer of Asuras or fiends and of those 
who hate and interrupt sacrifices. 

25 Earth, etc. : with this formula the Adhvaryu throws the sphya on a 
clump of grass placed between him and the altar. Go to the pen, etc. : be 
not wasted ; mix with the droppings of the cows. He addresses the earth 
raised up by the sphya. Rain for thee : he addresses the altar. Earth's 
farthest end : that is, Naraka or hell. With this formula the loose soil is 
thrown upon the rubbish-heap. 

26 The ipkya is thrown a second time. Araru : a certain Asura or fiend. 
See R. V. X. 99. 10 ; A. V. VI. 46. 1. Thy drop : earth, or the altar in the 
shape of the earth, is addressed, while the sphya is thrown a third time. 
The drop is earth's life sustaining moisture which must not mount upward 
and be lost. 

27 The names of the three chief Vedic metres are given to the three 
lines drawn with the sphya on three sides of the altar, l^kee : Vishnu, that 
is, the sacrifice. Sprung from good soil : the Vedi or altar is addressed. 



8 WBITE YAJURVEDA. [BOOK I. 

Sprung from good soil art thou, and bliss-bestowiug. Pleas- 
ant art thou, and a fair seat to rest on. Thou hast both 
strengthening food and drink in plenty. 

28 Before the cruel foe's secret departure. Mighty One, raising 

high earth, life-bestower, which to the Moon they lifted 
by oblations, that earth the sages still point out and wor- 
■ ship. 
Deposit in its place the sprinkling-water. Thou art the slayer 
of the man who hates us. 

29 Scorched are the demons, scorched the evil beings. Burnt 

out are fiends, burnt out malignant creatures. 
Unsharpened, thou art slayer of the foemen. Thee, rich in 
food, I cleanse for the food's kindling. 

Scorched creatures (as above). 

Thee rich in food, I cleanse for the food's kindling. 

30 A zone for Aditi art thou. Pervader of Vishnu art thou. 

For great strength I take thee. I look upon thee with an 
eye uninjured. 
Thou art the tongue of Agni. Good invoker of Gods be 
thou at every holy station, at every sacrificial text I utter. 

31 By Savitar's impulsion do I cleanse thee, with flawless 

strainer, with the rays of Siirya. 

By Savitar's impulsion do I cleanse you, with flawless strain- 
er, with the rays of Siirya. 

Light art thou ; thou art splendid ; thou art Amrit. Thou, 
truly, art the Gods' beloved station, inviolable means of 
holy worship. 

- 

28 The crud foe's : probably the demon Aram is meant. Mighty One : 
Vishnu, or the sacrifice, is addressed. Point out: in the spots of the 
Moon. Deposit: the Agnidhra or Fire-kindling priest is addressed. Its 
place : the altar. Thou : the water, which is called on to aid in defending 
the sacrifice from interruption. 

29 Scorchedf etc : the formula ia repeated from I. 7. The sruva or 
dipping-spoon is symbolically heated. I cleanse : by wiping it with sacred 
grass. For the food's kindling : with sacrificial butter. With this formula 
he cleanses the sruk or ofiEering-spoon. 

30 The Adhvaryu girds the Sacrificer's wife with a triple cord of Mufija 
grass (Saccharum Munja), and initiates her as her husband's associate in 
the ceremony. Aditi : Earth, represented by the Sacrificer's wife. Per* 
voder: the southward end of the girdle is addressed. Vishnu: the 
Sacrifice. / ; the matron speaks as she looks down on the pot of sacrificial 
butter which the Adhvaryu places before her. 

81 The Adhvaryu speaks. Thee : the clarified butter. You : the sprink- 
ling waters. Thou : the butter. Amrit : nectar, the drink of the Oods ; 
or, immortal. Beloved station : ' favourite resort (or, dainty) ' : Eggeling. 



BOOK THE SECOND. 



Thou art a black-buck dwelling in the covert. I sprinkle 

thee agreeable to Agni. 
Thou art the altar. Thee welcome to the sacred 'grass I 

spriukle. 
Thou art the sacred covering-grass. I sprinkle thee grateful 

to the sacrificial ladles. 

2 Thou art what giveth Aditi her moisture. Thou art the 

hair-tuft on the head of Yisbijiu, I spread thee, wool- 
soft, good for Gods to sit on. 
Hail to the Earth's Lord ! To the World's Lord Hail ! Hail 
to the Lord of Beings ! 

3 For safety of this all let the Gandharva Visv^vasu lay thee 

round as a protection. Thou art the Sacrificer's guard, 

thou, Agni, lauded and worthy to receive laudation. 

Indra's right arm art thou. For safety laudation. 

For safety of This All, with firm law, northward let Mitra- 

Varuna lay thee round as keeper. Thou art the Sacri- 

ficer^s guard laudation. 

4 Thee, Sa<;e, who offerest to Gods their banquet, we will 

enkindle till thou shinest brightly, thee mighty in the 

sacrifice, Agni. 

■ * — ■ 

ITkou: the Adhvaryu addresses the fuel placed on the altar, as he 
unties and sprinkles it.. BUick-buck : sacrifice in the shape of a black deer : 
Hahidhara. AUar: which he sprinkles. Sacred gnMt: the Barhis or 
aacrificial grass with which the altar is covered. 

2 Thou : the remainder of the water, which he pours on the roots of 
the grass. Aditi: ih^eBXtYi, JTatr-^/iS ; this formula is addressed to the 
Prastara, a tied-up bunch of grass put upon the sacred grass which covers 
the altar. Thu : the sacred grass. Hail I etc. : the fire is enclosed with 
three fenders or fencing sticks. Any part of the oblation that falls outside 
these sticks is offered to Agni's three brothers who are here called 
respectively Earth's Lord, World's Lord, and Lord of Beings. 

3 Herd begins the ceremony of laying the pmdh%9 or enclosing^sticks, 
made of Pal&sa or other sacred wood, round the sacrificial fire. Vigvdvcuu : 
Lord of all treasure ( see K. V. X. 85. Si ; 139. 4, 5.), chief of the Gan- 
dharvas, a class of celestial beings closely connected with light and the 
aerial waters. Thee : the first enclosing-stick, placed on the west side of the 
fire. Indra*8 arm : the second stick, placed on the south side. The third 
stick is laid on the north side. Mitror Voeruna : Mitra ( the Friend ) is the 
Ir&nian Mithra and identified with the Sun. Varuna ( Encompasser), origi- 
nally the starry heaven, is the chief Vedic deity next to Indra. 

4 A eamidk or kindling -stick is applied to light the fire. Tku: the 
Ahavauiya fire. 



10 THE TEXTS OF THE [BOOK IL 

6 Thou art a kindler. From the east let Surya keep thee 
secure from every imprecation. 
You are the arms of Savitar. I spread thee as soft as wool, 
good for the Gods to sit on. On thee sit Yasus, Rudras, 
and Adityas ! 

6 Thou who art called Juhii art rich in fatness. On this dear 

seat, with the dear home, be seated. 
Thou, Upabhrit by name, art rich in fatness. On this 

be seated. 
Thou who art called DhruvH, art rich in fatness. On this, etc. 
In the Law's lap they have sat down in safety. 
<jruard these* Ouard thou the Sacrifice, Yishnu. Keep 

thou the Sacrifice's Lord in safety. 

7 Agni, Winner of the Spoil, I cleanse thee, thee who wilt 

hasten to the spoil, Spoil-winner. 

Obeisance to tbe Gods ! Svadh& to Fathers ! Be both of yoa 
easy for me to handle. 
S May I to-day offer Gods unspilt butter. Let me not with 
my foot offend thee, Yishnu, 

Agni, may I approach thy shade abounding in store of riches. 
Thou art Yishnu's mansion. 

Hence Indra wrought his deed of manly vigour. The sacri- 
fice stood firmly elevated. 

5 Thou : a second kindliDg-stick is applied and addressed. From the east : 
as it is protected by enclosiug-sticks on the three other sides. SHrya : the 
Sun-God, the expeller of evil spirits who would disturb the sacrifice. You: 
two blades of grass laid cross- wise on the grass which covers the altar. 
Thee : the Prastara ( II. 2 ), which he unties and spreads. Vasus : a group 
of deities eight in number, associated with Indra, and, in later texts, with 
Agni. Rvdra* : a group of deities, sons of Rudra, eleven or thirty- three 
in number. Adityas : sons of Aditi, a class of Gods of whom Varuna is 
chief. Six are enumerated in R. V. II. 27. 1. In R. V. IX. 114. 3 they are 
eaid to be seven in number, and in R. V. X. 72. 8 eight. 

6 The Adhvaryu addresses and takes hold of three offering-spoons or 
ladles made of different sorts of Wood, the Juhd, the Upabhrit, and the 
Dhruvft, which he lays down in order, the first on the Prastara and the 
others on the Barhis or altar-grass beneath it The Law's lap : the bosom 
of sacrifice. Vishnu : the sacrifice. 

7 SpoU : or food, according to Mahldhara. / deanse : he trims the fire. 
Svadhd : the prescribed saeriticial exclamation or prayer on presenting aa 
oblation to the Fathers, Manes or Spirits of deceased ancestors. The word 
means also the fo'>d offered to them. Both of you : the offering spoons 
called Juhd and Upabhrit. 

8 With my foot : be must step to the south side of the altar with the left 
loot in advance of the right, and return with the right foot before the left. 
Vishnu : the personified Sacrifice. Shade : shelter ; place of refuge. Hence : 
starting from this place of sacrifice. His deed; the slaughter of the drought- 
demon Vritra. Fh-mly elevated ; securely established and uninterrupted 
after Indra's victory. 



VBRSE 14.] WEITM TAJUJtVEDA. 11 

9 Agni, undertake the Hotar's office, take on thyself the 

duty of an envoy. 
Heaven and Earth guard thee! Guard tbou Earth and Heaven. 
May Indra be, by this presented butter, maker to Gods of 

fair oblation. Svahll ! Let light combine with light. 

10 Indra bestow on me that Indra-power ! May wealth in full 

abundance gather round us. Let blessings wait on us, 
yea, real blessings. 
Our Mother, Earth, hath been invited hither. May Earth, 
our Mother, in return invite us. I, through my Kindler- 
sbip, am Agni. Svkhk ! 

11 The Father Heaven hath been invited hither. May Heaven 

the Father in return invite us. 
By impulse of God Savitar I receive thee with arms of 
Asvins, with the hands of P{i8han. I feed upon thee 
with the mouth of Agni. 

12 God Savitar, this sacrifice of thine have they proclaimed 

unto Brihaspati the Brahman Priest. 
Therefore protect the sacrifice, protect the sacrifice's lord, 
protect thou me. 

13 The butter's rapid flow delight his spirit ! Brihaspati extend 

this act of worship. May he restore the sacrifice uninjured. 
Here let all Gods rejoice. Ox ! Step thou forward. 

14 This is the stick for kindling thee, Agni. By means of 

this grow strong and swell to greatness. May we too grow 
in strength and swell to greatness. 
O Agni, thou who winnest food, I cleanse thee, thee who 

hast hastened to the food. Food- winner. 

.. . > ■ ■ 

ffotar*8 : sacrificer's or invoker's ; he is the chief priest with whom the 
AdbTaryu is associated. Envoy : messenger to the Gods to whom he bears 
oblations. Sv4h4 1 : a sacrificial exclamation : Ave ! Hail ! Benedictio sit ! 
Light eomhint : the butter in the Jah0 with that in the Dhruvft, which he 
now mixes. 

10 TluU Indra-power: the great power which I hope for. The formula is 
muttered by the Sacrificer. May %oealth, etc.: taken from R. Y. 1. 98. 3. 
Earth : Prithivi ; the broad, expansive one. 

11 Father Heaven: or Heaven- Father ; DyaushpitA (Dyauh pitri) = Ztvc 

Varrip, Jupiter; the Universal Father, the Consort of Earth. / receive thee: 
said by the Brahman or directing priest as he takes his allotted portion of the 
oblation. 

12 Brihaspati : Lord of Prayer ; the Brahman Priest of the Gods, and 
the representative and impersouation of human priesthood. 

13. Om : the sacred mystical syllable ; yea ; so be it ; Amen. Step thou 
forward: the Brahman's answer to the Adhvaryu. 

U The kindling-stick i^ consecrj^^ by the Hoti^r. Food : or spoil, wealth, 
the prize. 



12 THE TEXTS OP THE [BOOK 11. 

15 After tbe victory of AguiSoma may I obtain the victory. 

By impulse of sacrificial food T speed me onward. 
May Agni'Soma drive off him who hates us, drive ofp the 

man whom we detest. By impulse of sacrificial food away 

I drive him. 
After the victory of Indra-Agni may I obtain the victory. 

By impulse of sacrificial food I speed me forward. 
May Indra-Agni I drive him. 

16 For Vasus thee. For Rudras thee. Thee for Adityas. 

Be, Heaven and Earth, accordant with each other. With 

rain may Mitra-Varuna assist thee. 
May the birds go, licking what is anointed. 
Go to the Maruts* speckled mares. Go, having become a 

speckled cow thyself, to heaven, and from that place bring 

the rain for us hither. 
Thou art the eye's guard : guard mine eye, Agni. 

17 The stick which thou, God Agni, laidest round thee, what 

time thou wast kept hidden by the Panis, this do I bring 
to thee for thine enjoyment. May it remain with thee 
and ne'er be fruitless. 
Approach, ye two, the place which Agni loveth. 

18 The residue ye have to be your portion, mighty by food, ye 

Gods, ye who are stationed on the grass- bunch, and to be 
laid as fences. 
All ye, applauding this my speech, be seated on this grass- 
bunch and there be joyful. Svaha 1 V&t ! 

15 The formula is recited by the Sacrificer as he separates the Juhii and 
the Upabhrit spoons and moves the former eastward. Ftctorj^ ; their undis- 
turbed appropriation of the rice-cake offered to the dual Deity at the Full 
Moon sacrifice. Indra-Agni : as in the case of Agni-Soma, but the formula 
is to be used at the New Moon sacrifice. 

16 With the first three formulas the Adhvaryu anoints the three enclos- 
ing-sticks in the order in which they were laid down. Tkee : * I iftnoint ' 
beiug understood. Accordant: in producing rain. Mitra-Varuna: who 
are especially Rain- Gods (see R. V. V. 63 and 69). Birds: the metres Gftyatrt 
and others, according to Mahidiiara. What it anointed: the Prastara. 
According to the Satapatha-Br4hmana, the formula is: 'May (the Gods) 
eat, licking the anointed bird (the Prastara)/ See Sacred Books of the 
Sast, XII. p. 242 Speckled mares: which convey the Maruts, the Gods of 
storm and rain. Speckled cow : representing the Earth. 

17 The stick: the Adhvaryu throws the western enclosing-stick on the 
fire. Panis : demons of darkness who steal the Gods* cow», the rays of 
light, and hide them in caverns. Ye two : the remaining sticks which are 
now thrown into the fire. 

18 The residue : of the sacrificial butter. Te Gods • Visve devd^, the 
Visvedevas or All-Gods. Grassbunck : the Prastara. Fences : that is, re- 
presentatives of the enclosing-sticks. Svdhd : AH hail ! Vdtj a sacrificud 
exclamation on making an offering of clarified butter, meaning, probably^ 
Take, or carry (to tjie Gods). 



VERSE 21] WHITE YAJURVEDA. 13 

19 Rich in oil are ye. Guard the two yoke-fellows. Ye two 

are fall of grace, to grace conduct me. 
Glory to thee, Sacrifice, and increaae ! Stand firm in my 
auspicious, righteous worship. 

20 Agni of unweakened strength, far-reaching, protect me 

from the lightning-flash, protect me from bondage, from 
defect in sacrificing, from food injurious to health protect 
me. 

Make thou the food that feeds us free from poison in the 
home good to sit in. Sv^ha j V4t ! 

Hail to the Lord of close embracements, Agni ! Hail to Sa- 
rasvati enriched with glory ! 

21 Veda art thou, whereby, godlike Veda, thou hast become 

for Deities their Veda : thereby mayst thou become for 
me a Veda, 

O Deities, ye knowers of the Pathway, walk on the path- 
way having known the Pathway. 

God, Lord of Spirit, hail ! bestow upon the Wind this sacri- 
fice. 

22 Blest be the Grass with sacred food and butter. Let Indra 

be united with the Adityas, the Vasus, Maruts, and the 
Visvedevas. Let Svslh^-offerings rise to heavenly ether. 

19 Ye : the JahQ and Upabhrit spoons. Toke-feUowa : the two oxen who 
draw the cart containing the sacrificial elements. 

20 Agni : he grasps the two spoons, the sruh or Juhfi and the aruva. 
In the home good to $it in : Mahtdhara alternatively supplies, ' establish me.' 
lord of elo$e embracements: oblation is ofiered to Agni as a God who presides 
over the production of children, and to Sarasvatt or V&k, Qoddess of Speech 
and Eloquence, who will make them famous. 

21 The Matron, the Sacrificer's wife, unties the Veda, the tied-up bunch 
of sacred grass used for various purposes in sacrifice, passed from one priest 
tx) another, and handed to the Sacrificer, and to his wife when she recites 
a text or formula, as she does in this place. Thevr Veda : (from vid^ to 
know, or obtain) their knower, or finder. For me a Veda : a finder, or 
obtainer. Deities: he addresses all the invited Gods. Pathway: the 
sacrifice. Walk on tKepathtoay : go your several ways; the formula of dis- 
missing the Gods who are present at the sacrifice. Jjord of Spirit : Genius 
of man's spiritual power and life ; the Moon, according to Mahidhara, or 
Paramesvara the Supreme Lord. The Wind: representative of the New or 
Full Moon sacrifice. This sacrifice : special sacrifice, which is to be estab- 
lished in, or united with, the other. 

22 TheOrass: the Bar his. or altar grass. Mahidhara explains the verse 
differently : Together with Adityas, Vastts, Maruts, and Visvedevas, 
thoroughly may Indra anoint Uie Grass with butter like to hatds (sacred 
food). Svdhd-^fferingt : duly consecrated oblations. Beavenly ether : the 
Sjm in heaven. 



14 THE TEXTS OP THE [BOOK IL 

23 Who liberates tbee from the yoke? He frees thee. For whom? 

For him he looses thee. For pleuty. 
Thou art the RUkshasas' allotted portion. 

24 We have combined with lustre, vigour, bodies ; we have 

united with the blessed spirit May Tvashtar, bouateoua 
giver, grant us riches, and clear each fault and blemish 
from the body. 

25 By Jagatt metre in the sky strode Vishnu. Therefrom ex- 

cluded is the man who hates us and whom we detest. 
By Trishtup metre in the air strode Vishnu. Therefrom, etc. 
By Gayatri upon the earth strode Vishnu. Therefrom, etc. 
From this food. From this resting-place excluded. 
We have reached heaven. We have combined with, lustre. 

26 Thou, noblest ray of light, art Self-existent. Giver art thou 

of splendour. Give me splendour. 
I move along the path that Siirya travels. 

27 Agni, may I become a good householder, through thee. 

Home-master, Householder Agni. Mayst thou become 

an excellent Householder through me the master of the 

house, Agni. 
Through hundred winters may our household matters--not 

like a one-ox car — be smoothly managed. 
I move along the path that Siirya travels. 

28 I have performed the vow, Lord of Vows, Agni ! Full power 

was mine, and it has proved successful. 
Now am I be I truly am, no other. 

23 He pours on the altar the holy water which has been brought forward 
{j^fwiiitA) for the ceremony by the Adhvaryu from the Gftrhapatya house. 
FAoV ; or Ka. See I. 6. That : the holy water. Be : PrajApatt Plenty : 
the prosperity of the Sacrificer. Thou : the refuse of the lioe, which ia 
strewn on the rice-cake potsherd, under the black-buck's skin, as the allott* 
ed share of the R&kshasas or fierce and malicious demons. 

24 The Adhvaryu, having gone round the fire, pours out a full vessel of 
water which the Sacrificer catches with both hands hollowed and placed 
together, and recites the text. Bodies : limbs and members fit for the per- 
formance of religious duties, or, perhaps, our wives and sons. Tvashtar : 
the divine Artificer, developer and shaper of the forms of living beings. 

25 He makes the three ceremonial Vishnu-strides in imitation of that 
solar deity's strides through the three divisions of the world. By Jagatt : 
supernatural powers are attributed to the Vedic metres as representations 
of efifectual prayers. 

26 Thou : the Sun, to which he looks. 

27 Hundred winters : regarded as the natural duration of human life. 
See The Hymns of the Rigveda, and The Hymns of the Atharva-veda, 
Index. / move ; he turns from left to right. 

28 Having completed the vow, the Sacrificer discharges himself of fur- 
ther obligations. He I truly am : a man, not a semi-divine being as I waa 
while pe^orming the vow. See 1. 5 and note. 



VERSE 88.] WHITE TAJUEVEDA. 1» 

29 To Agni Hail ! who bears gifts due to Sages. To Soma Hailt 
accompanied by Fathers. 

Expelled are Asuras and fiends who sate upon the covering 
grass. 

30 The Asuras, attracted by oblation, who roam at will assum- 

ing varied figures, from this our world may Agni driva 
thena, whether they clothe themselves in large or little 
bodies. 

31 Fathers, here enjoy yourselves. Come hither, like bulls, 

come each to his allotted portion. 

The Fathers have enjoyed themselves, and hither, like bulls, 
come each to his allotted portion. 

32 Obeisance to your genial sap, Fathers f Fathers, obeisance 

unto you for Ardour ! Fathers, obeisance unto yon for 

SvadM. ! Obeisance unto you for Life, Fathers ! 
Fathers, to ygu obeisance for the Awful ! Fathers^ obeisance 

unto you for Passion ! Fathers, unto you be adoration. 
Bestow upon us houses, ye Fathers. Of what is ours, O 

Fathers, will we give you. With this your raiment clothe 

yourselves, Fathers. 

33 Fathers, bestow on me a babe, a boy enwreathed with 

lotuses, so that there may be here a man. 
■ ■ » ■ ■ . ■ - * ^— ^— ^^' 

29 The following are texts for the Pindapitriyajfia, the monthly anoestral 
sacrifice or offering of obsequial cakes to* the* Fathers or Manes as part of 
the New and Full Moon sacrifices. To Agni: part of the oblation i» 
presented to him as the general receiver of all sacrificial offerings. Sa^es r 
a special class of Manes. To Soma : as especially connected with th& 
Fathere. See R. V. VIII. 48. 18 ; A. V. XVIII. 4. 72, 73 ; Macdonell, 
Yedic Mythology, p. 109. Expelled : he draws a line of demarcation from 
north to south. 

30 He lays down a firebrand to keep the fiends at & distance. Varied 
fyures : even the forms of departed ancestors. Large or little hodie» : thi» 
is Mahldhara's explanation of the doubtfiil words inerifptcra/K and nipvrah, 

32 Obeisance is offered to the Fathers six times in accordance with the 
seasons of the year. Your genial tap •' the fresh juices of trees and plant» 
in Spring. Ardour : the Summer. lAfe : the viviTying water of the Rains. 
Svadhd : or, viands ; the food offered to the Fathers, representing fruitful 
Autumn. The Awful: the cold Winter. Passion: the chilling Dewy 
Season which kills the plants, Similarly it was the belief of the Old North- 
men that their dead patriarchs had the power of sending good seasons. See 
Corpus Poeticum Boreale, II. 414, 418. Houses: wives and families. Rai- 
ment : threads, or wool, or hairs from the Saerificer's diest, placed on each 
obsequial cake. 

38 The matron who wishes for a son eats the middlemost of the three 
cakes and recites this formula. 



16 WHITE YAJURTEDA. [BOOK 11. 

34 Bearers of vigour and immortal fatness^ milk and sweet be- 
verage and foaming liquor, ye are a freshening draught. 
Delight my Fathers. 



34 He addresses the waters which he pours on the cakes. ImmorkU fat- 
nu8 : imperishable ghrUatn, gh!, or clarified butter which goes to the Gods. 
According to MaMdhara, amrUam here means destroyer or banisher of aU 
disease and death. Swet beverage : kUdla; a kind of Metheglin. Poani' 
ing beverage : parienU ; a sort of beer. 



•"'^iasi^^ 



BOOK THE THIRD. 



Serve Agui with the kiiidling-brand, with drops of butter 

wake the Guest. 
In him pay offerings to the Gods. 

2 To Agui Jatavedas, to the flame, the well-enkindled God, 
Offer thick sacrificial oil. 

3 Thee, 8uch,0 Angiras, with brands and sacred oil we magnify, 
O very brilliant, Youthfullest. 

4 Rich in oblations, dropping oil, to thee, sweet Agni, let 

them go. 
Accept with favour these my brands. 

5 Earth ! Ether ! Sky ! 

Like heaven in plenty and like earth in compass ! Upon thy 
back, Earth, place of sacrificing to Gods, for gam of food 
I lay food-eating Agni. 

€ This spotted Bull hath come and sat before the Mother and 
before 
The Father, mounting up to heaven. 

This Book contjdns formulas for the Agnihotra or morning and evening 
burnt -oblation of milk which is obligatory on the householder during ( with 
some exception ) the whole of his life, and for the Four-monthly sacrifices 
at the beginning of the three chief seasons. Spring, Kains, and Autumn. 

1 This verse and the following contain texts for the Agnyddhdna, the 
ceremonial layiog-down or establishment of his own sacrificial fires by the 
young householder. Guest : Agni who is constantly maintained in mens* 
houses. 

2 Jdtavedas : knower of ( all ) beings ; Omniscient. The text is taken 
from R. y. V. 5. 1. 

3 Angiras .- Agni, as the chief messenger to the Gods. Youthfullest : 
youngest of Gods, as being perpetually reproduced at sacrifice. Them: 
the three kindling-sticks of Asvattha wood, anointed with sacrificial butter, 
which are put on the fire with the texts 1, 3, 4 respectively. 

5 Earth/ Ether! Sky: he lays down the Ahavaniya-fire on the place 
prepared for it, with this solemn sacrificial exclamation which is said to 
comprehend the Universe, the aid of which the sacrificer thus obtains. Or, 
according to Mahidhara, the three words refer to the respective creation 
of priests, nobles, and people ; or self, human beings, and lower animals. 
Like lieaven etc : * May I become ' understood. In plenty : in the number 
trf its stars. So numerous may my sons and cattle be. Like earth : so 
may I spread with my offspring, or be the refuge of living creatures. 

6 With the recitation of this and the two following verses, which form 
Hymn 189 of Book X. of the Rigveda, he offers worship to Agni and lays 
down the Dakshinlgni or Southern Fire. Spotted Bull: the Sun, here 
arepresented by Agni. The Mother : Earth. TJw Father : the Sky. 

2 



18 THE TEXTS OB THE [BOOK IIL 

7 As expiration from his breath his radiance penetrates within : 
The Bull shines out through all the sky. 

8 He rules supreme through thirty realms. Song is bestowed 

upon the Bird 
Throughout the days at break of morn. 

9 Agni is light, and light is Agni. Hail ! 
Surya is light, and light is Siirya. Hail ! 
Agni is splendour, light is splendour. Hail ! 
SCirya is splendour, light is splendour. Hail ! 
Light is Surya, Surya is light. Hail I 

10 Accordant with bright Savitar and Night with Indra at her 

side, 
May Agni, being pleased, enjoy. All-hail ! 

11 Approaching sacrifice, may we pronounce a text to Agni 

who 
Heareth us even when afar. 

12 Agni is head and height of heaven, the Master of the earth 

is he : 
He quickeneth the waters' seed. 

13 You two will I invoke, Indra- Agni, will please you both 

together with oblation. 
Givers, you twain, of vigorous strength and riches, you 
twain do I invoke for gain of vigour. 

14 This is thine ordered place of birth whence, sprung to life, 

thou shonest forth. 
Knowing this, Agni, rise thou up and cause our riches to 
increase. 

15 Here by ordainers was this God appointed first Invoker, 

best at worship, to be praised at rites, 
Whom Apnavana and the Bhrigus caused to shine, bright- 
coloured in the wood, spreading to every house. 

3 Thirty realms : all the divisions of the world, the number being used 
indefinitely. The Bird : or the winged One ; the Sun, his morning song 
representing prayer. 

9 Here begin the formulas of the Agnihotra, or morning and evening 
oblations of burnt milk. Agni : formula to accompany the evening obla- 
tion. S^rya : formula to be employed in making the morning oflFering. 

12 Taken from R. V. VIII. 44. 16. The waters' seed : as lightning, Agni 
impregnates the waters of the air. 

14 This: the Gdrhapatya fire. The verse is taken from R. V. III. 29. 10. 

15 Taken from R. V. IV. 7. 1. Ordainers: regulators of sacrifice, the 
ancient fire-priests. Apnavana: an ancient Rishi, connected with the 
priestly family of the Bbrigus and the earliest worship of Agni. Cf. R. V. 
VIII. 91. 4. ' 



VSRSE 22.] WiflTE YA/URVSDA. Id 

16 After bis ancient splendour they, the bold, htve drawn the 

bris^fat milk from 
The Sage who wins a thousand gifts. 

17 Thou, Agni, art our bodies' guard. Guard thou my body. 
Giver of life art thou, O Agni. Give me life. 

Giver of spleudour art thou, Agni. Give me splendour. 
All that is wanting in my body, Agni, supply for me. 

IS Enkindled we enkindle thee through hundred winters, thee 
the bright; 
We healthy, thee who givest health; we strong, thee author 
of our strength ; 

We, never injured, Agni, thee uninjured injurer of foes. 
O rich in shining lights, may I in safety rich the end of thee. 

19 Thou hast attained, Agni, to the splendour of Surya, to 

the eulogy of Kishis, aud to the habitation which thou 
lovest. 
May I attain to lengthened life, to splendour, to offspriug 
and abundant store of riches. 

20 Ye are food, may I enjoy your food. Ye are might, may I 

enjoy your might. Ye are energy, may I enjoy your 
energy. Ye are abundant riches, may I enjoy your abun- 
dant riches. 

21 Sport, wealthy ones, in this abode, this fold, this spot, this 

dwelling-place. 
Remain just here, and go not hence. 

22 Composed art thou of every form and colour. With sap and 

ownership of kine approach me. 

To thee, dispeller of the night, Agni, day by day with 

prayer. 
Bringing thee reverence, we come ; 

16 Taken from R. V. IX. 54. 1. In the original hymn the bold are the 
Soma-pressers, and the sage is Soma. Here Mahtdhara, to suit the sacrificial 
oocasioQ, explains the words as * milkers ' and ' coir.' 

18 Enkindled : brightened or made illustrious by thy favour. Hundred 
tointere : implying a prayer for life extended to that period. Shining lighti : 
Moon and stars ; he addresses Night. 

19 Splendour of SHrya : at night, when the setting Sun has entered the 
Ahavaniya fire. Habitation : or dainty offering. 

20 He approaches the cow that has been milked for the oblation. Ye : 
thou and the other cows. Food : in the shape of milk and butter. 

22 Thou : he touches and addresses the cow. To thee : he approaches 
the G&rhapatya fire and reverences it. This text and veFset 23, 24 are 
taken from R. V. 1. 1. 7-9. 



20 THE TEXTS OP THE [BOOK HI. 

33 Ruler of sacrifices, guard of Law eternal, radiant One, 
Increasing in thine own abode. 

24 Be to us easy of approach, even as a father to his son : 
Agni, be with us for our weal. 

25 Agni, be our nearest Friend ; be thou a kind deliverer 

and gracious Friend. 
Excellent Agni, come thou nigh to us, and give us wealth 
most splendidly renowned. 

26 To thee then, most bright, radiant God, we come with 

prayer for happiness for our friends. 
So hear us, listen to this call of ours, and keep us far from 
every evil man. 

27 Ida, come, Aditi, come hither. Come hither, much- 

desired ! From you may I obtiiin my heart's desire. 

28 Brahmanaspati, make him who presses Soma glorious, 

Even KakshivsLn Ausija. 

29 The rich, the healer of disease, who findeth wealth, increaseth 

store, 
The prompt, — may he be with us still. 

30 Let not the foeman's curse, let not a mortal's treachery fall 

on us: 
Preserve us, Brahmanaspati ! 

3 1 Great, heavenly, unassailable, ours be the favour of the Three, 
Aryaman, Mitra, Varuna, 

22 For over them, neither at home nor upon pathways perilous, 
The evil-minded foe hath power. 

33 For they, the Sons of Aditi, bestow eternal light upon 
A mortal man that he may live. 



23 Law eternal: the order of the universe, or. specially, established sacrifice- 
25 This and the following verse make up Hymn 24 of R. V. V., the two 
halves of 26, transposed, forming verses 3 and 4. 

27 He approaches and addresses the cow. Idd : or 11^, Nourishment 
personified; here a symbolical name of the cow as representing plenty. 
AdUi: here and elsewhere a sacrificial name of the cow. 

28 This verse and the two following are taken from R. V. I. 18. 1-3. 
UraJimanaspati : — Brihaspati ; Lord of prayer, or Guardian of the Veda, 
the special deity and prototype of the Brilbmans and the priestly commu- 
nity, and Purohita or tribal Priest of the Gods. Kahskivdn : called Ausija 
or son of Usij, a renowned Rishi, the seer of several hymns of the Rigveda. 
Olorious : or clear of voice. 

29 The rickf etc. : Brahmanaspati. 

31 This verse and the two following form, with a variation in 33;. Hymn 
185 of Book X. of the Rigveda. Aryaman : the name of one of the Adityas, 
commonly invoked with Mitra and Varuna. 



VERSS 41.] WHITE YAJVRVEDA. 21 

34 Ne'er ait thou fruitless, Indra, ne*er dost thou forsake thy 

worshipper. 
But now, Liberal Lord, thy bounty as a God is ever pour- 
ed forth more and more. 

35 May we attain that excellent glory of Savitar the God : 
So may he stimulate our prayers. 

36 May thine inviolable car wherewith thou guardest worship- 

pers 
Come near to us from every side. 

37 Earth ! Ether ! Sky ! May I be rich in offspring, well-man- 

ned with men and opulent with riches. Friendly to men ! 
do thou protect my offspring. Worthy of praise 1 do thou 
protect my cattle. 
pointed One, protect the food that feeds me. 

38 We have approached the Omniscient, best finder-out of 

wealth for us. Splendour and strength bestow on us, 
Agni, thou Imperial Lord. 

39 Lord of the Home, this Agni Garhapatya is best at finding 

riches for our children. 
Splendour and strength bestow on us, Agni, Master of the 
Home. 

40 Rich, furtherer of plenty is this Agni, Master of the Herd. 
Splendour and strength bestow on us, Agni, Master of 

the Herd. 
4rl Fear not, nor tremble thou, House. To thee who bearest 
strength we come. 



34 Indra. as Deity of the sacrifice, is associated with Agni. Tke verse is 
taken fromR. V., Vaiakhilya, 3. 7. 

35 Taken from B. V. IH. 62. 10. This stanza is the Sdvitri, the GSyatrf 
par excellence, ' the celebrated verse of the Vedas which forms part of the 
daily devotions of the Brahmaus. and was first made known to English 
readers by Sir William Jones's translation of a paraphrastic interpretation : 
be renders it, Let us adore the supremacy of that divine sun who illumin- 
ates all, from whoni »11 proceed, to whom all must return, whom we invoke 
to direct our understandings aright in our progress towards his holy seat.' 
Wilson. See Rigveda Sanhitd, Vol. III. p. 111. Prayers: or, thoughts. 

36 Addressed to Agni Come near to : or, encompfiss. 

37 Earth I etc. : see III. 6. Friendly to men : he approaches and addresses 
the G&rhapatya fire. Pointed One: flame of the fire. 

38 He approaches the Ahavaniya fire. The Omniscient : Agni. 

40 Master of the Herd : purUhya; the original meaning of /jwrfs/ta is rub- 
bish, loose soil, manure, and is used symbolically for the cattle which pro- 
duce the manure. 

41—43 Formulag to be used by the householder on approaching the Dak- 
Fhina fire on departing from and returning to his house. Pear not : in the 
iziaster's absence* 



22 THE TEXTS OP THE [BOOK IIL 

I, bearing strength, intelligent and happy, come to thee^ 
House, rejoicing in my spirit. 

42 The home on which the wanderer thinks, where cheerfulness 

and joy abound — 
We call the Home to welcome us. May it know us who 
know it well. 

43 Here have the cows been called to us, the goats and she^p 

have been called near, 
And in our home we have addressed the meath that sweeten- 

eth our food. 
I come to thee for safety and for quiet. May joy be ours, 

felicity, and blessing. 

44 We invocate the Maruts, the voracious, eaters of their foes, 
Delightiug in their mess of meal. 

45 We expiate by sacrifice each sinful act that we have done, 
Whether in village or the wild, in company or corporeal 

sense. SvS.ha ! 

46 Let us not here contend with Goda, Indra, for. Fierce 

One ! here is thine own sacred portion, 
Thine, Mighty One, whose friends, the bounteous Maruts, 
his song who pours oblation, streamlike, honours. 

47 The skilful workei's have performed their work with voice 

that gives delight. 
Having performed the woik for Gods, go, ye companions, to 
your home. 

48 ever-moving Cleansing Bath, thou movest gliding on thy 

way. 

42 Meath : Icildla ; a sweet beverage, the nature of which is uncertain. 

44 Formulas follow for the three Four-monthly sacrifices at the begin- 
ning of Spring, the Rains, and Autumn. Tlie Sacrificer's wife is first Ciilled 
upon to confess her infidelities, if she has been guilty of any, and to declare 
the name or names of her lover or lovers. After confession, or declaration 
of innocence, she is made to recite the text. EaUr$ : consumers, destroyere. 
The correctness of this traditional interpretation is doubtful. See Prof. 
Oldenberg, Vedic Hymns, Part II. p. 14 Me89 of meal: a sort of gruel or 
porridge. 

45 Spoken by the Sacrifioer's wife, or by her and her husband. In vil- 
lage: by oppression. The wild: by cruelty to wild animals. In company: 
by contemptuous behaviour. Ooi'poreal sense : by abuse of the tongue or 
other unruly member. 

4Q Taken from R. V. I. 173. 12. Spoken by the Saorificer. 

47 Spoken by the Matron. Skilful workers : priests. 

48 The Avabhrithfl, or Purificatory Baptism in a stream of fresh water, 
is performed by the SacrifiQer and his wife. Who loudly roars: the terrible 
fiend. 



VEItSB 55.] WBITE YAJURVEDA. 23 

With Gods may I waah out the sId that I have sinned 
against the Gods, with meu the sin against mankind. 

Preserve me safe from injury, God, from him who loudly 
roars. 

49 Full, fly away, spoon, and filled completely fly thou back 

to us. 
Satakratu, let us twain barter, like goods, our food and 
strength. 

50 Give me, I give thee gifts : bestow on me, and I bestow on 

thee. 
To me present thy merchandize, and I to thee will give my 
wares. 

51 Well have they eaten and regaled; the friends have risen 

and passed away. 
The sages, luminous in themselves, have praised thee with 

their latest hymn. 
Now, Indra, yoke thy two Bay Steeds. 

52 Thee will we reverence, thee, Lord of Bounty, who art 

fair to see. 
Thus praised, according to our wish come now with richly- 
laden car. Now, Indra, yoke thy two Bay Steeds. 

53 We call the spirit hither with a hero-celebrating strain, 
Yea, with the Fathers' holy hymns. 

54 The spirit comes to us ai^ain for wisdom, energy, and life, 
That we may long behold the Sun. 

55 Fathers, may the Heavenly Folk give us the spirit once 

again. 
That we may be with those who live. 

49 Here begin the formulrts for the presentatioQ of the S4kamedba offer- 
ings on the full moon of KArttika (October- November). The Adhvaryu 
officiates. Full : of the boiled rice to be offered to Indra. Spoon : the ladle 
called dai*vi. Pilled completely : with blessings in return. Sxtakrcuba: Lord 
of a Hundred Powers; or sacritice-^, according to the Commentators. Barter: 
cf. A. V. III. 15. 1: I stir and animate the merchant Indra. Food and 
strength, • the saered food purchasing strength for the worshipper. 

50 Give me, etc. : dehi tne, daddml te ; do ut des : the fundamental prin- 
ciple underlying saciiftoe. According to Mahtdhara, line 1 is 8po<cen by 
Indra and line 2 by the Sacrificer. 

51, 52 Taken from K V. I. 82. 2, 3. Food is offered to the Fathers, and 
Indra is addressed. Tliey .... the friend* : the Fathers. See XL 31. 

53—56 Taken from R. V. X. 57, 3—6. The spirit : the mind or thought 
of the worshippers which in paying obeisance to the Fathers has, as it were, 
gone to the world of the Departed and is now invited to return to earth. In 
the original hymn the application is different, the spirit of a deceased man 
being recalled. See Max Miiller, Uoyal Asiatic Society's Journal, 1 ^6Q. pp. 
449 and 458. Strain: ttoniena: the R. V. has io^iiena, with Soma. 



24 THE TEXTS OF THE [BOOK IIL 

56 Soma, with the spirit still within us, blest with progeny, 
May we be busied in thy law, 

57 Rudra, this is thine allotted portion. With Ambika thy 

sister kindly take it. This, Rudra, is thy share, the rat 
thy victim. 

58 We have contented Rudra, yea, put off Tryambaka the God, 
That he may make us wealthier, may make us yet more 

prosperous, may make us vigorous to act. 

59 Thou art a healing medicine, a balm for cow and horse and 

man, a happiness to ram and ewe. 

60 Tryambaka we worship, sweet augraenter of prosperity. 

As from its stem a cucumber, may I be freed from bonds of 

death, not reft of immortality. 
We worship him, Tryambaka, the husband-finder, sweet to 

smell. 
As from its stem a cucumber, hence and not thence may I 

be loosed. 

61 This, Rudra, is thy food : with this depart beyond the 

Mujavaus. 
With bow unstrung, with mufled staff, clothed in a garment 
made of skin, gracious, not harming us, depart. 

62 May Jumadagni's triple life, the triple life of Kasyapa, 
The triple life of Deities — may that same triple life be ours. 

5f> Soma : as being closely conuected with the Fathers. 

57 Rudra, the fierce Tempest-God, destroyer of men and cattle is to be 
propitiated. This : a rice-cake. There is to be one cake ft)r each living 
son and servant of the Sacrificer, and one over for future additions, and 
these cakes are all to be on one potsherd. AmbiJcd : the personification of 
Autumn with which Rudra kills. The rat: the supernumerary cake is to 
be buried in the earth thrown up by a rat or vole, and this symbolic sacri- 
fice will satisfy Rudra and induce him to spare other animals. 

.58 Tryamhulca: a name of Rudra as haviiis; three wives, sisters, or 
mothers, or Triocular, the Three-eyed God, as Siva is represented in later 
literature. 

59 Thou : Rudra in his gentle mood. 

60 Spoken by the girls of the Saci ificer's family as they walk round the 
altar. The first two lines are taken from R. V. VII. 59. 12. Hushand-finde^-: 
more usually a title of Aryaman. See A. V. XIV. 1. 17. Henct and not 
thence: from my father's house and not from my future husband's. Cf. 
R. V. X. 85. 25. 

61 Thy food : provisions for thy journey ; the remains of the rice-cakes 
picked in two baskets at the end of a pole and fastened on a tree, post, 
bamboo, or ant-hill. See Muir. Original Sanskrit Texts, II. 352. MHjavdns : 
apparently a hill-tribe in the North-west. 

62 Jamadagni and Kasyapa were ancient Vedic Rishis. See The Hymns 
of the Rigveda, Index. 



VERSE 63.] WfflTE 7AJURVEDA. 25 

63 Gracious, thy name ; the thunder is thy father. Obeisance 
be to thee : forbear to harm me. 
I shave thee for long life, for food to feed thee, for progeny, 
for riches in abundance, for noble children, for heroic 
vigour. 

63 The Sacrificer's head and beard are shaved. Gracious : the razor is 
addressed. Thundei' : the vajra or thunderbolt, made of iron like the raror. 
/ »have thee: the Adhvaryu speaks, using the word nivartaydmi (catise thee 
to be turned round) the technical term to be employed at this sacri&cial all- 
round shaving. 




BOOK THE FOURTH. 



We have reached this earth's place of sacrificing, the place 

wherein all Deities delighted. 
Crossing by Rik, by Saman, and by Yajus, may we rejoice 

in food and growth of riches. 
Gracious to me be these Celestial Waters ! 
Protect me, Plant. Knife, forbear to harm him. 

2 The Mother Floods shall make us bright and shining, cleans- 
ers of holy oil, with oil shall cleanse us. 

For, Goddesses, they bear off all defilement. I rise up 
from them purified and brightened. 

The form of Consecration and of Fervour art thou. I put 
thee on, the kind and blissful, maintaining an agreeable 
appearance. 

8 The Great Ones' milk art thou. Giver of splendour art 
thou : bestow on me the gift of splendour. 
Pupil art thou of Vritra's eye. The giver of eyes art thou. 
Give me the gift of vision. 

4 Purify me the Lord of Thought ! Purify me the Lord of 
Speech ! Purify me God Savitar with perfect strainer, with 
the beams of Surya ! 

■ — ■ ■ _ - ■ ■ - ■ ■ — --■-■■■ .1 

Books TV. — VIII. contain formulas for the Soma sacrifice in general. 

1 Place of tacHJicing : which has been carefully selected and prepared with 
shed, hall, etc. The Sacrificer recites the formula, holding in h is hand the 
avanls or two pieces of the wooden fire-drill, and grasping the chief post of 
the sacrificial hall. Rik^ Sdman, Yajus : by means of the verse of praise, 
the chanted pitalm, and the sacrificial formula. Waters : to be used in the 
Apsu-Dikshft or Consecration Ceremony by water or baptism. He moistens 
his right whisker for shaving. Plant : a blade of Kusa grass plaeed on his 
whisker. Knife : the razor, which is said to be a svadhitif or thunderbolt. 
See III. 63. Him : the Sacrificer. 

2 The first two lines are taken from R. V. X. 17. 10. The Sacrificera 
bathe in the consecrating waters. D^lement : the stain of sin as well as 
bodily impurity. / rise up : he steps out of the water. Thee : the linen 
garment prescribed for the occasion. Fervour : ardour, religious zeal, 
penance, or austere devotion. 

3 Great Ones* milk : product of the cows ; the fresh butter with which 
be is anointed from head to foot. Pupil art thou : the Adhvaryu anoints 
his eye with collyrium. It is said in the Taittiriya-Samhit^i VL 1. 5 that 
Vritra's eye-ball, when Indra conquered him, fell away and became ointment. 

Lord of Thought : Prajdpati, Lord of Creatures. Lord of Speech : the 
sauie deity, or Brihaspati Lord of Prayer. Perfect strainer : or purifier, 
V4yu the wind. Lord of the strainer : or of the means of purification, the 
Sacrificer who has gone through the ceremony. The meaning is, May I be 
able to accomplish the sacrifice in accordance with my preconceived wishes. 



VERSE 10.] WHITE YAJURVEDA. 27 

Of thee, Lord of the Straiuer! who art by the strainer 
purified, 

With what desire I purify myself, may I accomplish it. 

5 We come to you for precious wealth, Gods, as sacrifice 

proceeds. 
O Gods, we call on you to give blessings that wait on sacrifice. 

6 Sv&hd ! from mind the sacrifice. SvAhil ! from spacious 

firmament. 
Svdha ! from Dyaus and Prithivi. Sv4h& ! from Wind I 
seize. Sv&h& ! 

7 To Resolution, Motive, Agni, Svahsl ! All-hail to Wisdom, 

and to Mind, and Agni ! 
All-hail to Consecration, Fervour, Agni ! Hail to Sarasvati, 

PAshan, and Agni ! 
Ye vast, divine, all-beneficial Waters, ye Heaven and Earth 

and spacious Air between them, 
Let us adore Brihaspati with oblation. All-hail I 

8 May every mortal man elect the friendship of the guiding 

God. 

Each one solicits him for wealth : let him seek fame to pros- 
per him. 

9 Rik's, S&man's counterparts are ye. I touch you. Protect 

nje till the sacrifice be ended. 
Thou art a place of refuge. Give me refuge. Obeisance 
unto thee ! Forbear to harm me. 

10 Strength of Atigirases art thou. Wool-soft, bestow thou 
strength on me. 
Thou art the garment-knot of Soma. Vishnu's refuge art 
thou, the Sacrificer's refuge. 

6 SvlTid: Av«! All-hail ! The aacrifiee: * I grasp, or take hold of ' being 
understood. Various bendings of fingers and final closing of the hands are 
prescribed Dyaus and Prithivt : Heaven and Earth. 

7 These formulas, with the oblations which they accompany, are specially 
called Audgrabhana or Uplifting, because they raise the Sacrificfr to 
heaven. Resolution : the intention or purpose of sacrificing. 

8 Taken from B. V. V. 50. 1. Guiding God: Savitar, the Impeller and 
Leader. 

9 Two blaok-antelope skins, tacked together and stretched on the 
ground for consecration purposes, are addressed and touched. Counterparts : 
in full aco<>rd, as used in sacred ceremonies, with the recited verses and 
chanted hymns of sacrifice. The white on the skins resembles the llik, 
and the black the S&man. Thou art, etc. : he kneels with his right knee 
on the skin. 

10 He binds on and addresses a girdle of two plaited strands of hemp 
and one of Mufija grass. Angirases: descendants of Angiras, a semi-divin« 



28 THE TEXTS OF THE [BOOK IV. 

Thou art the womb of ladra. Make the crops produce 

abundant grain. 
Stand up erect, Tree. Protect me from harm until this 

sacrifice be ended. 

11 Prepare ye vow-food. Agni is the Brahman, Agni is sacri- 

fice, the tree is holy. 
For aid we meditate divine Intelligence, most merciful, 
Free-giver, bringing worship. May it guide us gently, as 

we would. 
Favour us Gods, mind-born, endowed with mind and intel- 
lectual might ! All-hail to them ! May they be our pro- 
tectors. 

12 Waters that we have drunk ! become refreshing, become 

auspicious draughts within our belly. 
Free from all sin and malady and sickness, may they be 
pleasant to our taste, divine Ones, immortal, streugth- 
eners of eternal Order. 

13 This is thy sacrificial form. 

Not offspring, waters I discharge. Freeincj from sin and 
consecrate by Svaha enter ye the earth. Be thou united 
with the earth. 

HO Agni, watch thou well. May we take joy in most refresh- 
ing sleep. 
Protect us with unceasing care. From slumber waken us 
again. 



patriarchal Rishi. See Index to The Hymns of the Rigveda. Garmentlcmt : 
the meeting ends of the cloth worn round the body ; * tuck ' : Eggeling. 
Of Soma : belonging to Soma nfter the consecration of the wearer, and to 
the Fathers before that ceremony. Vulinu'i : the Sacrificer's. The womb of 
Indra : he addresses a black-buck's horn which he ties to the fringe of his 
garment. See the legend. Sacred Books of the East. XXVI. 30—38. 
Mabidhara gives a somewhat similar legend, from the Taittirlya-SamhitA, 
ascribing Indra's birth to the union of Yajiia ( Sacrifice ) with Dakshinft 
Sacrificial Guerdon ) instead of Vdk ( Speech ). Make the crops : he draws 
a Hue with the horn on the ground. Tree : a staff of Udumbara ( Ficus 
Glonierata ) wood which the Adhvaryu gives to the Sacrificer. 

11 Vow-food : or fast-food, chiefly milk which the attendants prepare. The 
Sacrificer pronounces this formula thrice. The Brahman: (neuter) the 
priesthood, or, according to Mahldhara, the three Vedas. The tree : the 
Khadira (Acacia Catechu) and other trees whose wood is used for sacrificial 
purposes. Foi* aid : to help us in the performance of the sacrifice. 

12 Recited after drink ine the milk. 

13 Thu, etc.: micturienSf he takes up with the horn a lump of earth or 
something similar, and addresses embodied sacrifice : This earth is thy 
sacrificial form. i. e, place meet for worship. Ye : the waters of which he 
relieves himself. Be thou : he throws down the lump of earth. 

14 With a prayer to the Guardian Agni he goes to gleep. 



VERSE 19] WEJTE YAJVRVEDA. 29 

1^ Thought hath rekurned to me, and life; my breath and 
soul have come again. 

Our bodies' uruard, unscathed, Vaisvanara Agni preserve us 
from misfortune and dishonour. 

16 Thon, Agni, art the guardian God of sacred vows among 

mankind, thou meet for praise at holy rites. 

Grant this much, Soma ! bring yet more. God Savitar who 
giveth wealth hath given treasure unto us. 

17 This is thy form, Bright One, this thy lustre. Combine 

with this thy form and go to splendour. 

Impetuous art thou, upheld by mind, and Vishnu loveth 
thee. 

18 Moved by thine impulse who hast true impulsion, may I 

obtain a prop to stay my body. 

Pure art thou, glistering art thou, immortal, dear to all the 
Gods. 

19 Thought art thou, mind, intelligence, the Guerdon, royal, 

worshipful, Aditi with a double head. Succeed for us in 
going forth, succeed for us in thy return. May Mitra 
bind thee by the foot. May Piishan guard thy pathways 
for Indra whose eye is over all. 

15 Uttered on awaking. Vaisvdnara : All-meo's ; friendly or dear to all 
Aryan men, 

16 The first two lines are taken from R. V. VIII. 11. 1. Grant etc.: 
this formula is to be used when a gift has been offered to him after his 
consecration. 

17 This is the formula for the Hiranyavatl-Ahnti or Oflfering with Gold. 
Having poured the butter left in the dhruvd ladle into the juhfi, he throws 
oil the butter a piece of gold tied with Darbha grass. This (1) : the 
butter. This (2) : the gold which is identified with light. So in old 
Northern poetry gold is called the gleam of Ocean ; the fire of Oran 
(a Scottish stream) ; the sun of the deep. See Corpus Poeticum Boreale, 
II. p. 468. Tmpetuoua : vcgayuktd is Mahldhara's explanation of jHh. 
According to the Satapatha-BrAhman a, the meaning is 'singer of praises.' 
V&k or Speech is addressed. Vishnu : Sacrifice ; or Soma. 

18 Thine : Vdk's, as represented by the cow which is to be given in 
exchange for the Soma required for the sacrifice. Pure art thou: he 
addresses the piece of gold which he takes up. 

19 The Adhvaryu addresses the Soma-purchasing cow. Guerdon : 
priestly fee, consisting chiefly of a cow or cows. Aditi : regarded as the 
Cosmic Cow. See R. V. IX. 96. 15. With double head : as mistress of the 
pr4yan^ya (introductory) and udayaniya (concluding) libations; or facing 
both ways, regarded as Vftk or Speech. In going forth: to procure the 
Soma. Bind thee : to prevent wandering and loss. PiUhan : as the guide 
of travellers and guardian of ways* 



30 THE TEXTS OF TBE [BOOR tV. 

20 Thy mother give thee leave to go, thy father, thine own 

brother, and thy friend of the same herd with thee ! 
Go thou, Goddess, to the God. To Soma go for Indra's 

sake. 
May Kudra turn thee back. Eetura safely with Soma as 

thy friend. 

21 Thou art a Vasv!, thou art Aditi, thou art an Adity4, thou 

art a Eudr^, thou art a Chandr^. 
Brihaspati vouchsafe thee rest and comfort ! Rudra with 
Vasus looks on thee with favour. 

22 On Aditi^s head I sprinkle thee, on the earth's place of 

sacrifice. 
Footstep of Ida art thou, filled with fatness. Hail ! 
Kejoice in us. Thy kinship is in us. In thee are riches. 

Mine be riches ! Let us not be deprived of abundant 

riches. Thine, thine are riches. 

23 I with my thought have commerced with divine far-sighted 

D:\kshina. 
Steal not my life. I will not thine. May I, Goddess, in 
thy sight find for myself a hero son. 

24 Tell Soma this for me : This is thy share allied with Gayatri. 
For me say this to Soma : This is thine allotted Trishtup 

share. 
Tell Soma this for me : This is thy share allied with Jagatt. 
Tell Soma this for me: Win thou sole lordship of the metres' 

names. 
Ours art thou : pure thy juice for draught. Let separators 

pick thee out. 

,■■■-.■- ■ - — ■! ■ ■■ ■ ■ »»■ ■ ■' ■■■III ■ ■■P..IMIII. ■■ ■■■■^^^^ I »■■■■■■ ^. . I I I I ■ I. ■ 

20 Rudra : as Lord of Cattle. ^ 

21 Vcisvt^' a female Vasu. See II. 5. AdiiyA : a daughter of Aditi; 
a female Aditya. Rudrd : a female Rudra. Chandrd : a female ICoon ; 
bright as the Moon>GK)d. 

22 AdUi's head : the surface of the earth. Thet : an oblation of 
claiified butter. Footstep of Idd : he addresses the footprint of the cow 
identified with Id&, a Goddess of Devotion, the daughter of Maou or man 
thinking on and worshipping the Gods. In thee are riches : he gives the 
impressed earth to the Sacrificer. Mitie : the Sacrificer replies. Let us not : 
the Adhvaryu speaks for himself and others. Thine, thine : totoh for tvayi 
tvayi ; spoken by the matron, to whom also the impressed earth has been 
given 

23 Spoken by the matron, on whom the cow has been made to look. 
Dakshind : or Guerdon, the Soma-cow. See verse 19. 

24 Spoken by the Sacrificer to the Adhvaryu. With OdyatH : this and 
the two other metres being used, respectively, at the morning, noon, and 
evening Soma-pressings. Ours art thou: the Soma-plant is addressed. 
Pick thee : selecting the parts that are fit for sacrificial use. 



VERSE 28.] WHITE 7AJURVEDA. SI 

25 I sing ray song of praise to him, Savitar, God between the 

Bowls, strong with the wisdom of the wise, of trufe impul- 
sion, wealth-giver, the well-belovkl thoughtful Sage. 

To hiiu at who^e impulsion shone aloft in heaven the splen- 
did light. 

Most wise, the Golden-handed hath measured the sky with 
skilled design. 

Foi .'viug creatures, thee. Let living creatures breathe 
after thee. Breathe after living creatures. 

26 Thee who art pure, with what is pure I purchase, the bright 

with bright, immortal with immortal. 
The Sacrificer keep thy cow. Let thy gold pieces be with us. 
Fervour^s form art thou, and Praj&pati's nature. With the 

most noble animal art thou purchased. May I increase 

with thousandfold abundance. 

27 As friend, the giver of good friends, approach us ! 

Take thou thy seat on the right thigh of Indra, yearning on 

yearning, pleasing on the pleasing. 
Anghari, Svana, Bhr^ja, and Bambh^ri, Hasta, and Su- 

hasta and Krisanu, 
These are your prices for the Soma purchase. Keep them 

securely, let them never fail you. 

28 Keep me, Agni, from unrighteous conduct : make me a 

sharer in the path of goodness. 

25 The Boioh: heaveu and earth, so called from their hemispherical 
appearance. But see Hillebrandt, Vedische Mythologie, I. p. 177, and 
Ludwig, Ueber die Neuesten Arbeiten auf dem Gebiete der Rgveda- 
forschung, p. 87. For living creatures, thee : I tie thee (Soma) up in the 
wrapper, the ends of which are brought together, for the good of living 
creatures who will be benefited by the sacrifice. 

26 Thee : the Soma What is pure : gold brought for the purchase. 
The Sacrificer : spoken by the Adhvaryu. The cow given in exchange for 
the Soma is now given back, and the gold pieces are similarly returned; the 
bargaining here being only a form, and the price of the Soma having pro- 
bably been settled beforehand. See Sacred Books of the East, XXVI. 71 ; 
Haug's Aitareya-Brfthmanam, II. 59, note 2. Fervours form : the Sacrificer 
addresses a she-goat, said to have sprung from the Fervour or Austere Devo- 
tion of Prajdpati, which has been placed looking westward. FrajdpatVs 
nature : dear to the Gods as PrajApati the Lord of Creatures ; or because 
she produces young three times a year, hence also called most noble or most 
excellent 

27 He gives the she-goat to the Sonja-seller and takes the Soma with his 
right hand in exchange, reciting the formula. Approach us : O Soma. 
Indra : the Sacrificer ( endowed during the ceremony with the attributes 
of Indra) on whose bared thigh the Soma is placed. AnghdH, etc, : the 
names of the seven Guardians of the celestial Soma, purchased from them 
by the Gods. KrisAnu ia frequently mentioned in the Rigveda. These : 
the articles given to the Soma-seller. 

28 Kecited by the Sacrificer. Immortals : especially Soma. 



32 THE TEXTS OP THE [BOOK IV. 

I, following Immortals, have arisen with longer life, with a 
good life before me. 

29 Now have we entered on the path that leads to bliss without 

a foe, 
The path whereon a man escapes all enemies and gathers 
wealth. 

30 The skin of Aditi art thou. Sit on the lap of Aditi. 

The Bull hath propped the sky and air's mid-region, the 
compass of the broad earth hath he measured. 

He, King Supreme, approached all living creatures. Truly 
all these are Varuna*s ordinances. 

31 Over the woods the air hath he extended, put milk in kine 

and vigorous speed in horses, 
Set intellect in hearts and fire in houses, Surya in heaven 
and Soma on the mountain. 

32 Ascend the eye of Surya, mount the pupil set in Agni's eye 
Where, radiant through the Wise One, thou speedest along 

with dappled steeds. 

33 Approach, ye oxen, fit to bear the yoke ; be yoked without 

a tear. 
Slaying no man, urging the Brahman forward, go happily 
to the Sacrificer's dwelling. 

34 Lord of the World, thou art my gracious helper : move for- 

ward on thy way to all the stations. 

Let not opponents, let not robbers find thee, let not malig- 
nant wolves await thy coming. 

Fly thou away having become a falcon. Go to the dwelling 
of the Sacrifices That is the special place for us to rest in. 

29 He puts the Soma on his head and goes towards the cart in which 
the Soma has been brought, reciting the text taken, with one variation, 
from R. V. VI. 51. 16. 

30 The antelope-skin is spread in the Soma cart by the Adhvaryu who 
recites the formula. Skin of Aditi : See I. 14. Sit : Soma. The Bull : 
the mighty Varuna, here meaning Soma. The text is taken, with alteration 
of two words, from R. V. VIII. 42. 1. Approached : * pervades : ' Mnhi- 
dhara; 'hath taken his seat over:' Eggeling. Living creatures : or, worlds. 

31 He wraps the Soma in a cloth, reciting the texts taken from R. V. 
V. 85. 2. 

32 He addresses the antelope-skin which he hangs up in front of the 
Soma-cart. Wise One : the All-knowing Sun. The skin, representing the 
Sim and Agni, will keep off «vil spirits. 

33 Ye oxen : the pair that draw the Soma-cart. The Brahman : the 
priest, or the sacrifice. Happily : or, safely, uninjured by evil spirits. 

34 Spoken by the Sacrificer. Lord of the World : Soma is addressed. 
Stations : the Patnisdli or Matron's Hall, the Havirdh^na or Oblation- 
Store, and other places in the sacrificial enclosure. 



VERSE 37.] WHITE YAJURVEDA. 88 

Zi Do homage unto Varuna's and M lira's eye: offer this solemn 
worship to the Mighty God, 
Who seeth £ar away, the Ensign bom of Gods. Sing praises 
nnto Surya, to the Son of Dyaus. 

^ Thou art a prop for Yaru^a to rest on. Ye are the pins that 
strengthen Yaruna's pillar. 
Thou art the lawful seat where Yaruna sitteth. Sit on the 
lawful seat where Yaruna sitteth. 

37 Such of thy glories as with poured oblations men honour, 
may they all inirast our worship. 
Wealth-giver, furtherer with troops of heroes, sparing the 
brave, eome, Soma, to our houses. 



Z5 The Sacrifioer recites the text taken from R V. X. 87. 1. Varuna's 
and MUra*s eye : fliirya, the Sun represented by the Soma. Dyaiu : Zeus, 
Heaven or Sky personified. 

Z^ Thou : the prop that supports the pole of the cart, which has now 
become the support of Yaruna represented by the Soma. Ye : two wooden 
pegs that keep the prop steady. The latoful teat : he addresses the seat 
or throne on which Soma is placed, the antelope-skin baling been spread 
4>ver it. Yaruna is represented by Soma throughout the verse. 

Z7 The Saerificer recites the text taken from B. Y. I. 91. 19, as Soma 
is brought into the sacrificial haU. Oloiiet : powers : Eggeling. 




BOOK THE FIFTH. 



Body uf Agui art thou. Thee for Vishnu. Body of Soma art 
thou. Thee for Vish](iu. Thou art the Guest's Reception. 
Thee for Vishnu. Thee for the Soma-bringing Falcon. 
Thee for Viahnu^ Thee for the giver of abuudaoeciy Agni. 
Thee for Vishnu. 

2 Birth-place art thou of Agni. Ye are sprinklers. Thou art 
Urva^i. Thou art Ayu. Thou art Pur^ravas. 
I rub and churn thee with Gllyatri metre. I rub and elium 
thee with the Trishtup metre. I rub and chum tliee wkb 
the Jagati metre. 

3 Be ye for us one-minded, be ono-thoughted, free from spot 

ajud stain. 
Harm not the saorifiee, harm not the sacrifice's lovd. Be 
kind to us this day, Omniscient Ones ! 

4 Preserver fh>m the curse^ Son of the Bishis, Agni is active 

having entered Agni. 
Here for ua kindly with fair worship offer oblation to the 
tiods with care unceasing. Sv&h& ! 

5 For him who fiies around and rashes onward I take thee^ 

lor T^ttnap4t the mighty, the very strong, of aO-anrpaas- 
ti)g Tigour. 



Y«rMft I— i Qootain 6}n&ula3 for the Atithya or Ofemooial BceepliQfi and 
Ibai^9H«yuuMttt of Soma wh«ii introduced iato tlie sacrificial haSL 

1 Tb« Adhvaiyu takee the hams or sacrifidal food* that b^ the eleteii ta. 
ol «^Ualio«» ftOBft the G«rt» and addresses it with the formnJEa^ Thmt : thft 

iMcredlood. ^*^*T*" ^"^^^^^ ^^^n^^mAii^ t^ m^^mk^i. ^^ gc^i..^ tk^ j Ur ^ 

*4 the sactiftce^ Tkm: '1 take* undecatood. iWcom: thai hmghit th« 
SiMM ^QflA heaven. Sie E. Y. IT. 27. 

% Tkm: apie«aolweodf^fmingthek>«irpaHo£ tkefire^dE3I,in 
the 9|^ai^ «» frotihMed hf lanad frictiott. SprnUUnr er^ staIfion% 
Twg^ bladee ol Kn^ Krwe* jmead oft the fireninUU an addreaaad. 
the lower ^^pieGe qI the dvuL CTreafC: a cekhtvted Apaacaa ar 
aymiPhk 4y« .* the btdklir in ^ pan ia said to be Aya the aott el Fi iaa ^ 
i^it^^treea » ; the hafluua hosbaad ol Urvaft and &fther o€ Ay«. Tkt m^ 
per weoe ol the (kiU ia addceaesd as it ia ptaeed on the lower pataaL Tht 
t^lariined buttor^ or saorifiee^ ia the child prodaced hy the onauL. Far tka 
teaewi o^ UHa^r aivi F«tr^»a«ae» see R. T. X. 95 (The Hymna e£ The Bi^ 
veda» YoLXLC2nd«L)ppk9V^-^90)> and MaxMilUer, ChlpafromaQar- 
man Wockahaops, Yol lY. (near edj pp. IQ7--1I4 Tket: Agniw 1^ ftca^ 
WUk ^i^ff9iri^$ta^: while vataiaifttl^»Biatrea are lecitad. 

3 re. th»ikha«ani|ai^aBdte«iwly>kindkidfirewhifihiattnwtt(i» 
il Omnmimk Ontti jOimmJtmm; ' jra^ knowera el hain^fr:* Bfajafti^ 

4 S<m<rf tkitfinl^: prQdiii:aditiaaflrifice'l^theptieat& 

6 Hare ^oUowformuIaa for the T%tunaptra» a cereoMmf in whkh ThmbHt 
p&t. lunaUy A^ (Son ul ifinuatf. bim frutt otltet fife)i haia Y^pa tfa* 



VERSE 8.] WHITE 7AJURVEDA, 35 

Strength of the Gods, iaviolate, inviolable still art tbou, the 
strength that turns the curse away, uncursed and never 
to be cursed. 

May I go straight to truth. Place me in comfort. 

6 Agni, Guardian of the Vow, Guardian of the Vow, in 
thee 
Whatever form there is of thine, may that same form be 

here on me : on thee be every form of mine. 
Lord of Vows, let our vows be united. May Dtksh&'s 
Lord allow my Consecration, may holj Fervour's Lord 
approve my Fervour. 

7 May every stalk of thine wax full and strengthen for Indra 

Ekadhanavid, God Soma ! 
May Indra grow in strength for thee: for Indra mayest thou 

grow strong. 
Increase as fHends with strength and mental vigour. May 

all prosperity be thine, God Soma. May I attain the 

solemn Soma-pressing. 
May longed-for wealth come forth for strength and fortune. 

Let there be truth for those whose speech is truthful. To 

Heaven and Earth be adoration offered. 

8 That noblest body which is thine, Agni, laid in the lowest 
deep, encased in iron, hath chased the awfiil word, the 
word of terror. SvahsL ! 

That noblest encased in silver, etc. Svih^ ! 

That noblest .... with gold around it, etc. Svih& ! 

Wind-GDd, is invoked, and the sacrificial butter is touched by sacriflcer and 
pneats as a form of a^l juration or bond of friendship. Who flies, etc.: V&yu. 
Thu : the saorificial butter. Qo $traigU to truth : faithfully keep the pro- 
mise which I am making. Placi mt in comfort : according to Mahidhiura, 
eataldiah me in the fair path, the performance of sacrifice. 

6 Formulas for a kind of minor Consecration. The Sacrificer exchanges 
persons with, and becomes, Agni. Dikih/Ci Lord : Soma, Lord of Conse- 
cration. Fervour: or Penance. 

7 The priests perform the ApyAyana, the sprinkling of the Soma with 
water to make it swell. Ekadhanavid : according to Mahidhara, receiver 
or finder of the one chief priae, {. e. Soma ; or, knower of the Ekadhanas. 
pitchers which hold the water which is to be mixed with the Soma. 

8 Formulas for the Upasads (services or sieges; Milton's * beseeching and 
besieging*), ofterings of butter to Agni, Soma, and Yishpu thrice daily for 
three days or more. Aoeordiog to the legend, the Asuras or rebel demons, 
having been defeated in battle by the Gods, made three castles, one of iron 
on earth, one of silver in mid-air, and one of gold in the sky. Agni, at the 
Qods* request, in the form of the Upasad deity entered aud burnt theo 
and they became the three bodies of Agni mentioned in the text. T 
fiMiJvX word : the threats of the Asuras. 



36 THE TEXTS OF THE [BOOK V. 

9 For me thou art the home of the afflicted. For me thou art 

the gatheriug-place of riclies. Protect me from the woe 

of destitution. 
Protect me from the state of perturbation. 
May Agni know thee, he whose name is Nabhas. Go, Agni, 

Angiras, with the name of Ayu. 
Thou whom this earth containeth, down I lay thee with each 

inviolate holy name thou bearest. 
Thou whom the second earth, etc. Thou whom the third 

earth, etc. 
Thee, further, for the Gods' delight. 

10 A foersubduing lioness art thou : be fitted for the Gods. 
A foe-subduing lioness art thou : be purified for Gods. 

A foe-subduiug lioness art thou : adorn thyself for Gods. 

11 Indra's shout guard thee in the front with Vasus. The Wise 

One guard thee from the rear with Rndras. The Thought- 
swift guard thee on the right with Fathers. The Omnific 
guard thee, leftward, with Adityas. 
This heatCjd water I eject and banish from the sacrifice. 

1 2 Thou art a lioness. All-hail ! Thou art a lioness winning 

Adityas. All-hail ! 
Thou art a lioness winning BrS.hmans and Nobles. All-hail \ 
Thou art a lioness that wins fair ofifspring, wiu abundant 

wealth. All-hail ! 
A lioness art thou. Bfing the Gods hither for him who 

offers sacrifice. All-hail ! 
To living creatures, thee. 



9 The linea of the altar and of the pit from which earth is to be dug out 
for its construction are now marked out. Thou : ^the earUi. Thee : the 
earth dug out of the pit. Nabkaa: or. Vapour. Ayu: LiK, said to be a 
name of Agni. Before this address to Agui, the Adhvaryu throws the 
Sphya or wooden sword to the place where the pit is to be dug. Jlyou 
whom : Agni, who art in this loose dug earth which Hcatter on the place 
where the high altar is to be. Second. ". . . third : the ceremcmy aud he 
formula are repeated with these substitutions for 'this.' Thee, further : he 
takes up earth a fourth time. 

10 He sets apart the earth required for the high altar, addresses and 
sprinkles it. 

11 Indra't shout: as God of Battles. The Wise One: Tamnft, the 
moral Qovemor of the world, from whom no secrets are hid. The Thimght- 
voift : Yama, God of the Departed. The Omnific: ViBvakarmanv an abstract 
deity representing the Supreme God as Creator of all things. Heated toater: 
after having sprinkled waters on four sides he pours away the rest outside 
the altar place. 

12 With four invocations he pours butter on the four corners of the altar 
place, and with the fifth on the centre. Thee: the offering-ladle. * 1 raise ' 
understood. 



VERSS 17.] WBITB YA JUR VEDA . 37 

13 Firm art thou, steady thon the earth. Firm seated art thou, 

steady thou the air. 
Movelessly set art thou, steady the sky. Agn'f s completion 
art thou. 

14 The priests of him the lofty Priest well-skilled in hymns 

harness their spirits, yea harness their holy thoughts. 
He only knowing works assigns their priestly tasks. Yea, 
lofty is the praise of Savitar the Ood. All-hail ! 

15 Forth through This All strode Vishnu : thrice bis foot he 

planted, and the whole was gathered in his footstep's dust. 
Allhail ! 

16 Rich in sweet food be ye, and rich in milch-kine, with fer- 

tile pastures, fain to do men service. 
Both these worlds, Vishnu, hast thou stayed asunder, and 
firmly fixed, the earth with pegs around it. 

17 Beard by the Gods, ye twain, to Gods proclaim it. 

Go eastward, ye twain, proclaiming worship. Swerve ye 

not : bear the sacrifice straight upward. 
To your own cow-pen speak, ye godlike dwellings. 
Speak not away my life, speak not away my children. 
On the earth's summit here may ye be joyful. 

13 He encloses the centre or navel of the altar place with sticks of Pttu- 
dAru (Pin us Deodara). With three invocations he addresses, respectively, 
the middle stick, the southern, and the northern. Completion : or equip- 
meut ; puritha : all that is required to make Agni complete, bdellium 
(guggulu), sweet-scented reed-grass, and the tufts that have grown between 
the horns of a ram. 

14 The Commentator gives rules for the construction of Havirdh&oas or 
sheds for the carts that bring Soma and other elements of saciifice, of the 
Sadaa or Priests* shed, of the Soma-pressing place, and of the Dhishnyas or 
side-aitars or hearths. The priests ■: an oflfering of butter, taken up in four 
ladlings, is made to Savitar with recitation of this text from R. Y. V. SI, I. 
Knowing works : skilled in the rules which regulate religious functions. 

15 Having laid a piece of gold in the right-hand track of the right-hand 
eart he makes an offering with this text from li. V. I. 22. 17. Tkriee : on 
earth, in the air, in the sky. 

16 Ye : the ottering ladle and the pot ol* saucer of sacrificial butter which 
the Pratiprasthfttar or assistant priest takes up, and having laid a piece of 
gold in the left-hand track of the left-hand cart makes an oblation with the 
text taken from R. V. VII. 99. 3, the first line of which appears to be, origi- 
nally, Vishnu's benediction on heaven and earth when he parted and sup- 
ported them. Pegs : such as those used for stretching a woven cloth or a 
akin. In later literature the word means also ' rays,' sunbeams. * With 
beams of light didst thou hold fast the earth on all sides ': Eggeling. 

17 Ye: the Matron addresses the two axle-pins, which she anoints with 
the remains of the butter. Straight vpward : to the Qods. Cow-pen : sig- 
nifying wealth in cattle to the Sacrifioer. Dwellings : the house-like carts. 
Bpedk not away : destroy not with ill-omened creaking. Earth's summit : 
the high sacrificial ground. Be joyful: in your rest. ' 



38 THE TEXTS OF THE [BOOK F. 

18 Now will I tell the mighty deeds of Vishnu, of him who 

measured out the earthly regions. 

Who propped the highest place of congregation, thrice set- 
ting down his foot and widely striding. 

For Vishnu thee. 

• 

19 Either from heaven or from the earth, Vishnu, or, Vishnu, 

from the vast wide air's mid-region, 
Fill both thy hands full with abundant riches, and from the 

right and from the left bestow them. 
For Vishnu thee. 

20 For this his mighty deed is Vishnu lauded, like some wild 

beast, dread, prowling, mountain-roaming. 
He within whose three wide-extended paces all living crea^ 
tures have their habitation. 

21 Thou art the frontlet for the brow of Vishnu. Ye are the 

corners of the mouth of Vishnu. Thou art the needle 
for the work of Vishnu. Thou art the firmly-fastened knot 
of Vishnu. To Vishnu thou belongest. Thee for Vishnu. 

22 By impulse of God Savitars I take thee with arms of Asvius 

and^with hands of Pdshan. 
Thou art a woman. Here I cut the necks of Rslkshasas away. 
Mighty art thou, mighty the sound thou makest. Utter thy 

mighty-sounding voice to Indra : 

23 Fiend-ktiling, charm-destroying voice of Vishnu. 

Here I cast out that ciiarm of magic power which stranger 
or housemate for me bath buried. 



18 The Adhvaryu puts up a woodea prop to support the pole of the right- 
hand or southward oart,and recites the text taken from R. V. L 154. 1. Thee: 
< I support ' understood. 

19 Similarly the Prafciprasth&tar supports the left-hand or northward cart, 
reciting the text from Atharva-veda, VII. 26. 8. 

20 The Saorifioer, after touching the middle reed^mat of the cart<hed, 
recites the text from R. V. I. 154. 2. Paces: see verse 18. 

21 Thou : he addresses a post on which is a wreath of Darbha grass. Ye: 
the ends of the band of grass. Needle: * sewer': Eggeliug. This is a 
wooden peg used in stitching together the folding doors (* hurdles*: Bggriing) 
of the cart-shed. Knoi : he ties the string in a knot. 7*hou bdongeat : he 
touches the completed shed. Thee : * I touch ' uuderstofnl. 

22 Formulas to accompauy the preparation of the Uparavas or Bound- 
holes made in the earth to increase the noise of the pressing or pounding of 
the Soma. Thee ; a wooden digging instrument, a trowel or short spade. 
Woman : connected as a helper with the men who manage the oeremony. 
Moreover, the word abhri, spade, is feminine. Here : he draws outlines 
of the holes. BdkshasM : the malignant fiends who would mar or obstruct 
the sacrifice. Migh^ : he addresses each hole that he has dug. UUer : 
when thou art made use of at the Soma pounding. 

23 Of Vishnu : belonging to him as guardian of the sacrifice. Charm of 
magk powtr : valagaj a collection of bones, nails, hair^ etc.^ tied up in a 



VERSE te,] WSITE YAJURVEDA. 89 

Here I cast out the charm of magic power buried for me 

by equal or unequal. 
Here I cast out the charm that hath beeu buried for me by 

non-relatiou or relation. 
I cast the charm of magic out. 

24 Self-ruler art thou, conquering foes. Ruler for ever art 

thou, killing enemies. 
Men's ruler art thou, slaying fiends. All ruler, killing foes, 
art tliou. 

25 I sprinkle you whom Vishnu owns, killers of fiends and evil 

charms. 
I lay down you whom Vishnu loves, killers of fiends and 

wicked charms. 
I scatter you whom Vishnu loves, killers of fiends and 

wicked charms. 
You two whom Vishnu loves, who kill fiends and (11 charms 

do I lay down. 
You two whom Vishnu loves, who kill fiends and ill charms 

I compass round. 
To Vishnu thou belongest Ye are Vishnu's. 

^6 By impulse of God Savitar I take thee with arms of Asvins, 
with the hands of Pushan. 
Thou art a womau. Here I cut the necks of Rakshasas away. 
Barley art thou. Bar off from us our haters, bar our enemies. 
Thee for heaven, thee for earth, thee for air's region. 
Pure be the worlds, the Fathers' dwelling-places. Thou art 
the habitation of the Fathers. 

piece of old matting or clufeh, and buried artn-<ieep in the ground to injure 
euemiea. See The Hymns of the Atharva-veda, X. t^ 18. and note. The 
•digger of tbeae sound-holes dislodges by his act any such charms as have 
been buried there, and recites a formula as he throws up the earth from 
«aoh bole. 

24 By way of benediction the Saciificer touches and addresses each of the 
completed holes, with a formula for each. 

25 He sprinkles lustral water over the holes. / lay dovm : two pressing- 
beards, one un each of two pits. / seaUef : blades of Darbha grass. You 
two: the pressing-boards. / eompoBi round: with earth to keep them 
steady. Tkou: the skin used in the Soma-pressing process. Ye: the five 
pressing-st^ties which belong to Vishnu as guardian of the saicrifice. 

26 Formulas for putting up a branch or post of Udumbara (Ficus Glo- 
jnerata) in the centre of the Sadas or shed where the priests sit By im- 
puUe, etc, : two lines repeated from verse 22. He throws barley into the 
spriukliiig- water. Barley : yava. Bar off: yavaya. There is a phiy on the 
words. Tkee for heaven : he spriukles the top of the branch. For earth: 
the bottom. For air's region : the middle. Pure he the toorlds : he po^rs 
the remaining water into the hole made for the branch. Thou : a layer of 
Darbha grass which he strews in the hole. 



40 TBE TBXT8 OP THE [BOOK V. 

27 Prop heayen, fill full the air, on earth stand firmly. Djut&na, 

offspring of the Maruts, plant thee !, Mitra and Varuna 

with firm npholding. 
I close thee in, thou winner of the BrihmanSy winner of 

Nobles and abuudant riches. 
Strengthen the Br&hmans, strengthen thou the Nobles, 

strengthen our vital power, strengthen our offspring. 

28 Firm-set art thou. Firm be this Saorificer within this home 

with offspring and with cattle. 
Heaven and £arth, be ye filled full of fatness. 
Indra's mat art thou, shelter of all people. 

29 Lover of song, may these our songs encompass thee on every 

side; 
Strengthening thee of lengthened life, may they be dear 
delights to thee. 

30 Thou art the needle for the work of Indra. Thou art the 

firmly fastened knot of Indra. Indra's art thon. Thou art 
the Visvedevas*. 

31 All-present art thou, carrying off. Oblation-bearing priest 

art thou. 
Thou art the Swift, the Very Wise. Tutha art thou, who 
knoweth all. 

32 Thou art the yearning one, the sage. Angh&ri, Bambhari 

art thou. 



27 He raises and addressee the branch or post Dyutdna : the aame of a 
Vedio Rishi, seer of R. V. VIIL 85. It is said to mean Vftyu» ilie son or 
attendant of the Storm-Gods. / doae thee in : with earth put round it. 

28 Thou: the Udumbara post, which he (the Sacrificer) towebes. O 
Heaven and Earth: he pours clarified butter on the forked top of the post^ 
Indra* i mat: of grass, to thatch the Sadas or Priests* shed. AUftofU: 
the Sacrificer and the officiating priests. 

29 After enclosing the shed with mats, he addresses Indra as Lord o£ 
the Sadas with the text taken from R. V. I. 10. 12. 

30 Thou: he addresses the rope with which the mats are fastened. 
Needle : * Sewer ' : Eggeling. See ver^e 21. Thou art Indra* s : he addresses 
the enclosed Sadas. VifvedevM* : belonging to the All-Ghxis. See II. IS. 

31 and 82 contain formulas for the consecration of the eight Dbishnyas, 
side-altars or hearths, each of which is addressed in turn : (]) the Aguldh- 
riya or hearth of the Agntdhra or Fire-kindler {carrying off, meaning 'bear- 
ing oblations to the Gods ' ) ; (2) the Hotar's hearth ; (3) the hearth of the 
Miiitr&varuQa or first Assistant of the Hotar ; (4) the hearth of the Brftk- 
manftchhansi {Tutha meaning ' Brahman priest,' who knows how priestly 
fees are to be distributed). 

32 (5) The hearth of the Potar or Cleansing Priest is addressed as 
the yearning one; (6) the hearth of the Neshtar, the priest who leads 
forward the Sacrificer's wife, is addressed by the names of AnghJUi and 



VERSE 35.T WHITE YAJURVEDA. 41 

Aid-seeker art thou, worshipping. Cleanser art thou, the 
oleansing-place. KrisHnu, Sovran Lord, art thou. 

Thou art the Pavamana of the assembly. Thou art the 
welkin ever moving forward. Swept clean art thou, preparer 
of oblations. Thou art the seat of Law, heaven's light 
and lustre. 

33 A sea art thou of all-embracing compass. Aja art thou, who 

hath one foot to bear him. Thou art the Dragon of the 
Depths of ocean. Speech art thou, thou the Sadas, thou 
art Indra's. Doors of the sacrifice, do not distress me ! 
Lord, Ruler of the pathways, lead me onward. In this God- 
reaching path may I be happy. 

34 Look ye upon me with the eye of Mitra. 

Agnis, ye, receivers of oblations, are by a landed name 
lauded together. Protect me, Agnis! with your glittering 
army. Fill me with riches, Agnis ! be my keepers. To 
you be adoration. Do not harm me. 

35 Thou art a light that wears all formsw and figures, serving 

the general host of Qods as Kindler. 

BninbhAri, two of the guardians of the celestial Soma. See IV. 27 ; (7) the 
hearth of the Aohb&v&ka or Inviting Priest is addressed as Aid-seeker; (S) 
the M&rjAUya hearth on which the sacrificial vessels are cleaned is addressed 
as Oleanter. After the completion of the Dhishnyas the Ahavantya fire ia 
pouited at and addressed as KrisAnu, the chief guardian of the Celestial 
Soma. The Pavamdna: the Adhvaryu addresses the Bahishpavam&na place, 
the place where a morning Stotra or hymo of praise is sung outside the 
Vedi or altar AsunUtly : of priests. Welhin : the pit from which the 
earth for the altar and Dhishnyas is taken is likened to the sky with, 
openings between clouds. Moving foruxird: or, perhaps, precipitous^ 
shelving downward. According to Mahidhara, circumambulated by the 
priests. Swept clean: the slaughtering- place is addressed. Seat of Law: 
the Udumbara post, where Sftmans are chanted at sacrifice. 

S3 A tea: the seat of the Brahman priest, to which all Oods resort and 
where the Brahman of fathomless knowledge sits. Aja : the fire at the 
door of the Piichinavainsa hall (the hall whose supporting beam is turned 
eastward) is addressed. * Aja EkapAd, or the One-footed Unborn, is perhaps 
the Sun or Lightning. See The Hymns of the Uigveda. VI. 50. 14, and 
Haodonell, Vedio Mythology, pp. 73, 74. Dragon of the Depths: Abi 
Budhnya, frequently associated with Aja-£kap&d, is a deity of the 
atmospheric ocean. See The Hymns of the Rigveda, Index, and Macdonell^ 
Vedic Mythology, pp. 72, 73. The G^hapatya fire is thus addressed. Speedt : 
the Sadas or shed in which the priests perform religious duties with spoken 
worda. Doors^ etc, : that is, let me pass in and out without stumbling. 
Euler of the pathways : the Sun is addressed. God-reaching path : sacrifice. 

84 Look ye : the priests are addressed. MUra : or, of a friend. Agnis : 
the fires of the Dhishnyas. Glittering: raudrena; or, Rudra-like, awful, 
destructive of enemies. 

35 With the text, he takes clarified butter mixed with sour curds. 
Tkau : the clotted butter. Kindler : * for,' says Mahtdhara,' ' the Gods are 
illuminated or brightened when they have enjoyed the sacrificial butter.' 



42 THE TEXTS OF THE [BOOK V. 

Thou, Soma, wilt withhold thy wide protection from body- 

wouudiug hatreds shown by others. All -hail ! 
Let the Swift graciously enjoy the butter. All-hail ! 

36 By goodly paths lead us to riches, Agni, thou God who 

knowest every sacred duty. 
Remove the siu that makes us stray and wander: most 
ample adoration will we bring thee. 

37 Wide room and comfort may this Agni give us, and go be- 

fore us cleaving down our foemen . 
May he win booty in the fight for booty : May he quell foes 
in his triumphant onset. 

38 Vishnu, stride thou widely forth, give ample room for our 

abode. 
Drink butter, homed in butter! Still speed on the sacri- 
fice's lord. Allhail ! 

^ To the^ God Savitar, belongs this Soma. Guard him secure- 
ly : let not demons harm thee. 

Kow hast thou joined the Gods as God, God Soma : meu 
have i joined here through abundant riches. 

All-hail 1 from Varuna's noose am I delivered. 

40 Agni, Guardian of the Vow, Guardian of the Vow, on 

me whatever form of thiue hath been, may that same 
form be upon thee. Whatever form of mine hath beeu on 
thee, may that be here on me. 
O Lord of Vows, our vows have been accomplished. Diksha's 
Lord hath approved my Consecration, and holy Fervour's 
Lord allowed my Fervour. 

41 Vishnu, stride thou widely forth, make ample room for 

our abode. 
Drink butter, homed in butter 1 Still speed on the sacrifice's 
lord. All-hail 1 



ThoUf Soma : with this formula he ofifera an oblation. Let Hu Swift : he 
offers to Soma a second time. 

36 The Sacrificer recites the text taken from R. V. 1. 189. 1. 

37 The Adhvaryu lays the fire on the Agnidhra hearth, and in its shed 
puts down the pressing-stones, the Soma-trougb, and the Soma vessels, and 
offers oblation with the text. 

38 He offers oblation in the Ahavaniya fire with the text. 

39 He spreads the black-antelope skin in the right-hand or southward 
cart, and lays the Soma thereon with the text. Delivered : handing over 
the Soma has secured me from danger of punishment by Varuna. 

40 He lays a kindling-stick on the Ahavaniya fire. Agai, etc, : repeated 
from verse 6. 

41 Formulas for the preparation of the Yilpa or Sacrificial Stake^ 
The ceremony begins with an offering and a verse (repeated from 38) ta 
Yuhnu, as he is the saciifice and the stake belongs to him. 



rSRSE 43.1 WHITE TAJURVBDA. 43 

42 I have passed others, not approached to others. On the i>ear 

side of those that were more distant, and farther than 
the nearer have I found thee. 
So, for the worship of the Gods, with gladness we welcome 
thee God, Sovran of the Forest ! Let the Gods welcome 
thee lor the Gods' service. For Vishnu thee. Plant, guard ! 
Axe, do not harm it ! 

43 Grase not the sky. Harm not mid-air. Be in accordance with 

the earth. 
For this well-sharpened axe hath led thee forth to great 

felicity. 
Hence, with a hundred branches, God, Lord of the Forest, 

grow thou up. 
May we grow spreading with a hundred branches. 

42 He them takes the rest of the butter and goes with the carpenter to 
ihe wood in search of a suitable tree, a PaUaa, Khadira, Vilva (Aegle 
Mannelos or Bel), or the like. When he has found it he recites the verse 
expressing the trouble he has taken. Odhers : other trees. Sovran of the 
fivreA : vanaspcUi ; a lai^ge tree ; the technical name of the Sacrificial Stake 
regarded as a form of Agni. For Viahnu ikee : he touches it with the 
dipping-spoon. Plant/: a blade of Kusagrass which he puts where the 
first cut will be made. 

» 

43 He addresses the tree as it falls, and as it, as well as the axe, is a 
it»tU)derbolt, entreats it to B|;>are the three worlds. To great felicity : as 
betring a most important part in sacrifice. Hence : from this stump. 




BOOK THE SIXTH. 



Bt impulse of God Savitar I take thee with arms of Asvias, 
with the haiid3 of Pdshan. Thou art a woman. Here 
I cut the necks of Rakshasas away. Barley . art thou. 
Bar off from us our haters, bar our enemies. 

Thee for heaven, thee for earth, thee for the welkin. Pure 
be the worlds, the Fathers* dwelling-places. Thou art the 
habitation of the Fathers. 

2 Thou art a leader, easy, to Unnetars, of access. Know 

this. It will stand upon thee. 
Savitar, God, anoint thee with sweet butter. Thee for the 

t)iants laden with goodly fruitage ! 
Thou with thy top hast touched the sky, hast with thy 

middle filled the air, and steadied with thy base the earth. 

3 Those seats of thine which we desire to visit, where there 

are many-horned and nimble oxen, 
There, of a truth, was mightily imprinted the loftiest step 

of widely-striding Vishnu. 
I close thee in, the winner of the Brslhmans, winner of 

Nobles and abundant riches. 
Strengthen the BrUhmans, strengthen thou the Nobles, 

strengthen our vital power, strengthen our offspring. 

4 Look ye on Vishnu's works, whereby the Friend of Indra, 

close-allied, 
Hath let his holy ways be seen. 



The Saciificial Stake, which may be of any length from five cubits to 
seventeen or even more, is then brought to the enclosure and erected with 
the following formulas. 

1 The formula is the same as that for the erection of the Udumbara post. 
See V. 26. Thee : the spade. 

2 Thou : The first chip cut from the stake and thrown into the hole n 
which the stake is to stand. Leader : introducer of the stake into its recep> 
tacle. Unnetars: priests who pour the Soma juice into the cups. Know this: 
that the stake will stand on thee. Savitar^ etc. : he anoints the stake. Thee 
for the plants : he anoints the cap or wooden top-ring and fastens it on the 
stake, that rice and other plants may thrive and be productive. Thou with 
thy top : the stake is erected. 

3 He fixes the stake in the hole with the text which is a modification of 
R. V. 1. 154. 6. Oxen: the stars with their ever-twinkling rays. Cf. H. V. I. 
106. 10. 

4 The Sacrifieer touches the stake and recites the verse taken from R. V. 
J. 22. 19. Let , , . he seen : Mahtdhara takes paspase as from spash, to 
Itind : * bound ou himself.' According to SAyana, the meaning is antUishthi- 

ti, performs. 



YEBSE 10.] WHITE YAJVRVEDA, 45 

5 The priuoes evermore behold that loftiest place where 

Vishnu is, 
Laid as it were an eye in heaven. 

6 Thoa art invested. Heavenly hosts invest thee ! Riches of 

men invest this Sacriticer ! 
Heaven's son art thou. This is thine earthly station. Thine 
is the heast whose home is in the forest 

7 Encourager art thou. The hosts of heaven have come to 

yearning. Gods, the best conductors. 
God Tvashtar, make the wealth of cattle quiet. Delightful 
to the taste be thine oblations. 

8 Joy, wealthy ones ! Brihaspati, save our riches. 

I bind thee with the noose of holy Ofder, thou offering to 
the Gods. Bold be the Slayer. 

9 By: impulse of God Savitar I bind thee, with arms of Asvins 

and with bauds of Pdshan, thee welcome unto ikgni and 
to Soma. 
Thee for the waters, thee for plants. Thy mother grant 
thee permission, and thy father, brother boru of one dam, 
thy friend, thy herd-companion. I sprinkle thee welcome 
to Agni-Soma. 

10 Drinker art thou of water. May the Waters, the Goddesses, 
add sweetness to the oblation prepared for Gods, even 

though already sweetened. 

., i 

5 He looks up to the cap of the stake. Prvnee* : the wealthy instituton 
of sacrifice. 

6 Thou art invested : he girdles the stake with a triple band of Kusa 
grass. Heaven's son ; he addresses a chip of the stake which he inserts 
under the girdle of grass. The chip is cut from the stake which is produced 
froia rain which comes from heaven. TKint : the ^take is addressed. 

7 Formulas for binding and slaughtering the victim. Encourager : he 
takes up and addresses some grass which, as a companion, encourages and 
guards him in his work. He touches the victim with the grass and recites 
the text. Moits of heaven: the sacrificial animals which have consented to be 
immolated to the Qods. Oonductort : of the Sacrificer, to heaven. Tvcuihiar: 
as creator and lord of cattle. Thine oblation : he addresses the victim.* 

WeaUhy Ones : the cows rich in milk. / bind : he puts a. noose round the 
victim* EM be the Slayer : this is Mahidhara's explanation of ' dharshft 
m^aushah,' which seems rather to meau, as Prof. Eggeling observes, * be 
bold: I am (or he, the slaughterer is) a man.' * Dare, being human/ addres- 
sed to the Immolator, would seem to give the meaning. 

9 He binds the victim to the stake with the following formulas. Tku : 
* I sprinkle ' understood. Waters .... plants: rain and grass, to which the 
victim owes its existence. Mother . . . fcUher : Earth and Heaven, accord- 
ing to Mahldhara. Grant thee permission •' censent to thy sacrifice. 

10 Drinker : he holds lus^trnl water under its mouth. May the Waters : 
he sprinkles ^he victim's chest and belly. Thy breath : he a&oints the ani- 



46 THE TEXTS OP TBS [BOOK VL 

Thy breath joia wind, thy limbs those meet for worship, the 
sacrifice's lord the boon he prays for. 

11 Balmed, both of you, with butter, guard the cattle. Grant, 

Rich ! the Sacrificer's prayer. Approach thou. 
Meeting with heavenly Wind, from air's mid-region. Be 

thou united with this offering's body. 
Great One, lead the sacrifice's master on to a sacrifice of 

loftier order. All-hail to Gods ! To Gods All-haU I 

12 Become no serpent, thou, become no viper. To thee, 

widely-spread, be adoration. 

Advance, unhindered, on thy way. To rivers of butter 
move along the paths of Order. 

13 Bear the oblation to the Gods, ye Waters celestial and pure 

and well-provided. May we become providers well-provided. 

14 I cleanse thy voice, thy breath, thine eye, thine ear, thy 

navel, and thy feet, thy sexual organ, and thy rump. 

15 Let thy mind, voice, and breath increase in fulness, thine 

eye be fuller, and thine ear grow stronger. 
Whatever there is in thee sore or wounded, may that be 

filled for thee, cleansed and united. 
Blest be the days. Plant, guard ! Axe, do not harm him. 

16 Thou art the demons' share. Expelled are demons. Here 

1 tread down ; here I repel the demons ; here lead the 
demons into lowest darkness. 

— ■ 1 . - 

mal's forehead, shoulder and loins. Jain wind : like to like. Meet for wor- 
ship : the Qods, or sacrifices offered to them. 

11 Both: a chip from the stake and the whittle or skughtering-knife 
with Which he touches the victim's forehead. CcUtle : honorific plural, the 
victim. Rick f : the Goddess of Speech, V4k. Approach : and inspire the* 
Sacrificer. From air\ etc. : ' Guard him ' understood. Great One : or, O 
Rain-bom ; he addresses a blade of grass thrown down behind the ^^mitra 
or Slaughtering-place. AUrhail ! : Some Gods, says Mahtdhara, have Sv4hA 
or All-hail ! before them and some have it after them. 

12 He throws the victim's halter into the pit. Serpeni . . . viper : a snake 
b called the Rope with Fangs. See A. V. iV. 8. 2 ; XIX. 47. 8. To Hue: 
the Matron, bringing water for washing feet, recites the text. widdjf' 
tpread : the saenfice. 

14 The Matron wipes each organ of the animal as she recites the appro- 
priate clause of the text. In the original, ^undhdmif * 1 cleanse/ is repeat- 
ed as each organ is named. 

15 The Adhvaryu and the Sacrificer sprinkle all the members of the 
victii]|^ and recite the text Plant : a blade of grass laid upon the victim 
when turned over on its back. Axe: here meaiSng the slaughtering-knife. 

IQ Tkou : the lower part of the blade of grass which he hM spseared with 
bloo4 Ye two : sticks, called vapiisrapanis, on which the omentum or caul 
when extracted from the victim, is wrapped for roasting. Vdyu : the 
Adhvaryu throwd the upper part of the grass-stalk into the Ahavantya fira 



VERSE 20.] WHITE YAJURVEDA, 47 

Investi ye two, the heaven and earth with fatness. 

O V4yu, eagerly enjoy the droppings. Let Agni eagerly 

enjoy the butter. All-hail ! 
Go, both of yon, by Svah& consecrated, to Ordhvaoabhas, 

ofifspriug of the Maruts. 

1 7 Ye Waters, wash away this stain and whatsoever taint be here, 
E^eh sinful act that I have done, and every harmless curse 

of mine. 
May Waters rid me of that guilt, and Pavam4na set roe free. 

18 Be they united, with the Mind thy mind, and with the Breath 

thy breath. 
Thou quiverest. Let Agni make thee ready. Waters have 

washed together all thy juices. 
Thee for the Wind's rush, for the speed of Pilishan. From 

heated vapour may it reel and totter, — ^the disconcerted 

hatred of our foemen. 

19 Ye driukers-up of fatness, drink the fatness ; drink up the 

gravy, drinkers of the gravy ! Thou art the oblation of the 
air's mid-region. All-hail ! 
The regions, the fore-regions, the by-regions, the intermediate 
and the upper regions, — to all the regions Hail ! 

20 In every limb is Indra's out-breath seated, in every limb is 

Indra's in-breath settled. 
God Tvashtar, let thine ample forms be blended, that what 

wears different shapes may be one-fashioned. 
To please thee let thy friends, mother and father, joy over 

thee as to the Gods thou goest. 



Butter : which is poured on the omentum. Both of you: the roasting-stick^ 
which are thrown into the fire. &rdkvanabKas : He who is in the cloud oa 
high ; V&yu. 

17 The priests, the Sacrificer, and his wife purify themselves at the pit 
with the text which is found also in A. V. VH. 89. 3. Cf. R. V. I. 23. 22; X, 
9, 8. Pavamdna : he who flows clear, or blows to purify ; Soma, or Y&yu. 

18 The Adhvaryu sprinkles the victim's heart with clotted butter. 
Mind : ^ heart ; let tliy heart be united with the heart of the Gods, and thy 
breath with their?. 7%ou quivtrtit : he takes up the vasA or melted fat and 
pieces of cooked meat. Agni : the fire. Thee : * I take ' understood. Pd* 
than : the Sun. Heated vapour : the wind. 

19 Ye drifikers : the All-Gods, to whom the oblation is offered. The 
gravy: Uir vas&. See verse 18. Thou: the gravy. The regions, etc.: I 
have borrowed Prof. Eggeling's translation of the words used to designate 
the iutermediate points. 

20 He touches the remains of the victim as be recites the text. The 
purpose of this part of the ceremony is to re-unite the separated portiona 
and to re-animate the body for life in heaven. 



4S TBB TEXTS OP THE [BOOK VI. 

21 Go to the sea. All-hail ! Go to the air. All-hail ! Go to God 

Savitar. All hail ! 

Go thou to Mitra-Varuna. All-hail ! Go thou to Day and 
Night. All-haU ! 

Go to the Metres. All-hail ! Go to Heayen and Earth. All- 
hail! Go to the sacrifice. All-hail! Go to Soma. AU- 
hail ! Go to the heavenly ether. AU-hail ! Go to Vuf vi- 
nara Agoi. All hail ! Bestow upon me mind and heart. 

Thy smoke mount to the sky, to heaven thy lustre. Fill 
thou the spacious earth full with thine ashes. 

22 Harm not the Waters, do the Plants no damage. From every 

place, King Varu^a. thence save us. 
Their saying that we swear our oath by sacred cows, by 

Vanina, 
Varuna, save us therefrom. 
To us let Waters and let Plants be friendly ; to him who 

hates us, whom we hate, unfriendly. 

23 These waters teem with sacred food : rich in that food, one 

longs for them. 
Rich be the holy rite therein. In sacred food be Siirya rich. 

24 I set you down in Agni's seat whose home is indestructible. 
Indra-and-Agui's share are ye, Mitra-and-Varu^a's share are 

ye. 

The share of all the Gods are ye. 

May waters gathered near the Sun, and those wherewith the 

Sun is joined. 
Speed on this sacred rite of ours. 

25 Thee for the heart, thee for the mind, thee for the heaven, 

thee for the Sun. 
Bear up erect to heaven, to Gods, this rite, these sacrificial 
calls. 

22 Ha addresses the heart-spit, the stick on whiph the victiio's heart 
has :been roasted, and which is now buried where dry ground and moiit 
ground meet. Waitn. . .plants : bdng between both ^nd not touching either. 
From every place: the St. Petersburg Le^con suggests that dkdmnO' 
dMmnah of the text is a corruption of ddmiuyddmnah, * fron> every bond 
or fetter.' Their saying: the meaning is not clear. Pethaps, Save us 
from our enemies ' blame when they find fault with us for swearing by cows 
and by Varuna, when an oath on cows alone would be sufficient. 

23 These waters : the Vasativarl waters, to be used i^ p^^essing out the 
Soma juice. Rich vn thai fyod : the Sacrificer. 

24 The text is taken from R. V. I. 23. 17. 

25 The Adhvaryu tAkea Soma down from the cart, Jays him on the pres* 
fting-stones, and recites the text. Heart. ...mind: I take thee down in 
order to fulfil the wish and purpose of the Sacrificer. Sacrificial calls : or, 
according to Mahidhara, the &even chief priests themselves. 



TSRSM 30.] WffJTE YAJURVBDA. 49 

26 Descend, Soma, King, to all thy people. Down, unto thee, 

go, one and all, thj people ! 

May Agni with his fuel hear my calling. Hear it the Waters 
and the Bowls, Divine Ones ! Hear, Stones, as knowing 
sacrifice, my calling. May the God Savitar hear mine 
iuTOcation . All hai 1 ! 

27 Waters Divine, your wave, the Waters' offspring, fit for ob- 

lation, potent, most delightful — 
Upon those Gods among the Gods bestow it, who drink the 
pure, of whom ye are the portion. AlKhail ! 

28 Drawing art thou : I draw thee up that Ocean ne'er may 

waste or wane. 
Let waters with the waters, and the plants commingle with 
the plants. 

^9 That man is, lord of endless strength whom thou protectest 
in the fight, 
Agni, or urgest to the fray. 

30 By impulse of God Savitar I take thee with arms of Asvins, 
with the hands of PCtshan^ 
Free with thy gifts art thou. Perform for Indra this deep, 
most exeeUently ordered worship. 

With the most noble bolt I pay the worship enriched with 
strengthening food and milk and sweetness. 

Ye are Nigr^bbya waters, heard by Deities : make me con^ 
tent. 

■ * ■ ' - ) i. — ». 

26 BowU : there is some doubt as to the exact meaning of dkUhandi 
here. From the pontext sacrificial implements of some kind are clearly 
implied. See Oldenberg, Vedic Ifymas, JI. jL^l. Mahidhara explains the 
word as meaning Divine Voices or Words., i. e. hymns. Stona : for pressing 
Soma. 

27 He pours Gutter into the water and recites the text» The pure: 
Soma. 

28 Drawing : or ploughing- l^e revioves .the oblation by means of the 
Maitr&varuna priest's cup, that is, he makes the sediment float away. / 
draw-{ he takes some water in "Che Maitr&yaruna's cup. Waiers with ike 
wtOtn: the Vasattvart water and that in, the cup, which he brings together.. 
PJUanU vitk theploHU: beans, ientils, etb., with rice and other grains. 

29 If the ceremony be the liturgical rite called Agnish^ma ( Praise of 
>Agni }, Aa oblaAaon is to be off^ed with this text taken from R. Y. I. 27. 7. 

30 Forqiula^ for the Morning Soma-Pressing. / take thee : the stone 
'Called *0pftxnBU8avana or Low- voiced Presser. . Most noble holt : Soma, like 
a 'Chunderbolt in power. ./ pay the toorship; or, I make the Soma; the 
words are understood Nigrdbhyd: the technical name of the Vasattvari 
waters when poured into the Hotar s cap. This water is now brought, and 
ithe rest of the text, with the verse that follows, is recited over it. 



50 WHITE TAJURTEDA, [BOOK VL 

31 Content my mind, content my speech, content my breathy 

content mine eye, content mine ear, content my sool, con- 
tent my progeny, content my herds, content the troop* 
of men about me : never may the banda of men about me 
suffer thirst. 

32 For Indra girt by Vasus and accompanied by Radras, thee- 

For Indra with Adityas, thee. For Indra ioe-destroyer, 
thee. Thee for the Somarbringing Hawk. For plenty* 
givilig Agni, thee. 

33 Soma, what light there is of thine in heaven, what oa the 

earth, what in mid-aii^s wide region. 
Therewith give broad space to the Sacrificer for hia enrich- 
ment : Comfort thou the giver. 

34 Auspicious are ye, conquerora of Yritra,. formed for bestow- 

ing wealth, the Immortal's Consorts. 
Lead to the Gods this sacrifice^ Divine Oneat and at cmr in- 
vitation drink of Soma. 

> 

35 Be not afraid ; shake not with terror. Take thou strength* 
Ye two Bowls, being firm, stay firm, and take ye strength. 
Mishap^ — not Soma — hath been killed. 

36 East, west, north, south, from every side to meet tbee let 

the regions run. 
Fill hio), Mother^ let the noble meet together. 

37 Thou, verily, Mightiest, as God shalt gladden mortal man. 
Bounteous Lord, there is no comforter but thouw Indra, 

I speak my words to thee. 



32 He measures out Soma on the U|>&msn press-stone, five liaodfuls with 
a formula for each. Somarbringing Hawk': see V. I. 

33 He touches the measored-out Soma. 

34 He Dours the Nigrftbhy4 waters on the Soma. Gonquerwsof FfOitlr- 
aa blended with Soma the inspirer and strengthener of Indra. Cf . 1. 13. 
The Immorua's^ CotMortit as closely connected with the imperishable Soma. 

35 He addressee the Soma whioh he beats with the pressHrtone. Take 
thou strength : gire sap or juice, according to Mahtdhara. Two BwiU r 
Heaven and Earth ; c>r the sacrificial implements, bowls or bosrds, may be^ 
meant. See verse 2fl, note* TaJce ye Uren^ : or, put juice (into the- Somali 
Killed : by the beating. 

36 Thee: Soma. Fill him: or, satisfy him ; tii« formula is obsonre. "I 
take the last part of the formula to mean, *^May he ( Soma ) win ( on'per- 
^iS.^"* I <^«.lo°8;i'ig (waters ).' "— Eggeling, Sacred Books of the BSst. 
XX VI. 245. ifoiAtfr; each Region. 

,Jl ^.? • ^^^*' The te»t is taken, from E. V. L 84, 19. mial nmnr 
the SacriQcer. 



BOOK THE SEVENTH. 



Flow for V&ohaspati, cleansed by hands from the two off- 
shoots of the Bull. 
Flow pure, a Deity thyself, for Deities whose share thou art. 

2 Sweeten the freshening draughts we drink. 
Soma, whatever name thou hast, unconquerable, giving life, 
1*0 that thy Soma, Soma ! Hail ! 

3 Self-made art thou from all the Powers that are in heaven 
and on the earth. 

May the Mind win thee, thee. All-hail ! for Sorya, thou 

nobly-born. 
Thee for the Deities who sip light-atoms. 
Truly fulfilled, Plant divine, be that for which I pray to 

thee. 
With ruin felling &om above may So-and-So be smitten, 

crash ! 
Thee for outbreathing, thee for breath diffased 1 

4 Taken upon a base art thou. Hold in. Rich Lord ! be Soma's 
guard. 

Be thou protector of our wealth : win strengthening food by 

sacrifice. 

- — *■■■■•■■ ■ I •• - — ' ■ 

Formulas for the Grahagrahana or drawing cups or libations of S<mia 
juice. He first presses and draws the Updipfu Graha or draught, so named 
from the Upftmsusavana or Low- voiced Press-stone used for the purpose. 
See YL 80, note. 

1 Flow : Soma. Vdchatpati : L<yrd of Speech ; Pr&pa, Bteath, the 
Genius of Life which remains in the human body as long as the power of 
speech. Hands: of the priests. Offshoots of the Bull: two sprigs of the 
mighty Soma through which the juice is poured. Flow pure : he draws a 
second cup. 

2 He draws a third oup, still addressing the Soma. 

3 Self -made : the Up^msugraha is said to be Prftna or Breath. 7*he Mind : 
meaning Prajdpati. Thee for the Deities ; he wipes off and addresses the 
Soma that has adhered to the cup. Sip Ught-atoms: or, according to 
H&btdhara, guard the motes of liglrt which are distinct from the rays of 
the Sun. 2Vu^ fulfilled : this formula is to be us6d when the Sacrificer 
wishes to invoke a curse upon an^enemy. Ptant : a sprig of the Soma plant. 
SoHind'So : asau ; iste : the name of the enemy is to be supplied. Tnee : I 
put thee, the cup, down. Outbreath: prdna. Breath diffused: vydna; 
anotlier of the five ot more vital airs, that whieh circulates or is diffused 
through the whole body. He puts down the Updmsu press-stone which he 
addreftses. 

4 Taken upon a base : a frequently reourring expression for an offering 
that is supported or held up. The base or support bemg the cup or the earth 
00 which it is deposited. Here the Antaryftma Graha ( a cup to be drawn after 
sunrise with suppression of voice and breath) is addressed. Bold in: antarya* 
chha ; a play upon the word ; retain the juice in the vessel, or, withhold 
from our enemies certain fiendish potrers. Rich Lord : Indra is addressed. 



52 THE TEXTS OF THE [BOOK F//. 

5 The heaven and spacious earth I lay within thee, I lay withia 

thee middle air's wide region. 
Accordant with the Gods lower and higher, Bich Lord^ re- 
joice thee in the Antary^ma. 

6 Self-made art thou light-atoms (verse 3 repeated). 

Thee for the upward breath. 

7 V%u, drinker of the pure, be near us : a thousand teams 

are thine, All-bounteous Giver. 
To thee the rapture-giving juice is offered, whose first 
draught, God, thou takest as thy portion. 

S These, ludra-Valyu I have been shed; come for our offered 
dainties' sake : 
The drops are yearning for you both. 
Taken Upon a base art thou. For Vayu, Indra-Vayu, thee. 
This is thy home. Thee for the close-knit friends. 

9 This Soma hath been shed for you. Law-strength eners» 
Mitra-Varuijia 1 
Here listen ye to this my call. 
Taken upon a base art thou. For Mitra thee, for Varuna. 

10, May we, possessing much, delight in riches, Gods in oblation, 

and the kine in pasture ; 
And that Milch-cow who shrinks not from the milking^ 

Indra- Varuna, give to us daily. 
This is thy home. Thee for the righteous Twain. 

1 1 Distilling honey is your whip, Asvins, and full of pleasantnesif 
Sprinkle therewith the sacrifice. 
Taken upon a base art thou. Thee for the Asvins. This is 

thy home. Thee for the Honey-lovers. 

' ■ ' ■ ■ II II 11 ,, 

7 Formulas for the Aindra-Vdyava Graba, libation to the dual deity Indra- 
Viyu. This verse is taken from R. V. VII. 92. 1. Of the pure: Soma. 
First draught: cf. R. V. I. 134. 1 ; 135. 1 ; IV. 46. 1 ; V. 43. 3 ; VIII. 89. 2. 

8 Taken from R. V. I 2. 4. Thete: Soma juices. Thou: the Soma. 
Thee : * 1 draw * understood. This : the earth, on which he depoedtB the 
cup. Thy: Indra and V^yu or Indra^Vi^yu being regarded as one Deity. The 
dose-hnit friends : Indra and V&yu. 

9 Formulas for the Maitnl-Varu^ Graha, libation to Mitra- Varuna. The 
text ts taken from R. V. II. 41. 4, 

10 He mixes the Soma with milk symboliidng wealth in cattle. The 
text is taken from R. V. IV. 42. 10. The added formula is repeated from 
verse 8. JUilch-cow: wealth. The righteous Twain: Mitra and Vai^una. 
Ritdyubhydm, dative dual of fit^yu, observing the Law^ devoted to the Bight, 
is e:fplaiued in the Satapatha Biihmana ( Sacred Books of the EiMt, XXVI. 
p. 2/2) as Rita, Right or Truth, that is, Mitra, and Ayu, Life, meaning 
Varuna. 

11 Formulas for ihe Asvina Graha, the cup or libation offered to the 
Asvins. Whip : this Whip is glorified in A. V. IX. 1. It sigtufiea^ perhaj^ 



VJSRSE 16.1 WBltE TAJVltVSDA, 53 

12 Thou in the first old time, as all were wont, so now drawest 

from bim, light-finder, throned on sacred grass; 
Preeminence and strength, from him turned hither, swift, 

roaring, who winneth those whereby thou waxest strong. 
Taken upon a base art thou. Thee for Sanda. 
This is thy home. Protect thou manly power. 
Sanda hath been removed, may Deities who drink the pure 

libation lead thee forward. Invincible art thou. 

13 Well stored with heroes and begetting heroes, with growth 

of wealth surround the Sacrificer. 
The Bright, conjoined with Heaven and with Earth, with 

the brightly-shining one. 
Expelled is Sar^ida. Thou art Sukra's dwelling. 

14 May we, radiant Soma, be the keepers of thine uninjured 

strength and growth of riches. 
This is the first all bounteous Consecration: he the first, 
Varuna, Mitra, and Agni. 

15 He is the first Brihaspati, the Prudent. Offer ye juice with 

Sv{lh& ! to that ludra. 
Content be priestly offices, those with good sacrifice of meath, 

those that are pleased when they have gained fair offet- 

ings with the solemn Hail ! 
The Kindler of the Fire hath sacrificed. 

16 See, Vena, born in light hath driven hither on chariot of 

the air the calves of Prisni. 
■ ■ • 

tke early stimulating and life-giving morning breeze which accompanies the 
first appearance of tbe Asvins, the Lords of Light, who precede and herald 
Dawn, and represents in the Atharva-veda hymn idl creative, vivifying, and 
sustaining power. But see Prof. Max Miiller, Vedic Hymns, Part I. p. 187. 
The Commentators explain ha%d, whip, as a name of V^k, Voice, or Speech. 
Honey-lovers : or lovers of sweetness, the Asvius. The text is taken from 
fi. V. L 22. 3. 

12 Formulas for the Sukra Graha, or libation to the Bright One, the Sun. 
The text, taken with a variation from R. V. V. 44. 1, is hopelessly obscure. 
Thau : Indz^. Him : Soma. Those : the sacrificial waters. See the 
Bymns of tbe Rigveda, where tbe verse is difterently interpreted. Sandu : 
4in Asura or demon, for whom the cup is drawn, and then offered to a deity. 
He is said to be Sukra' s son. Invincible art thou : the right hip of the high 
altar, on which the Adhvaryu deposits his cup, is addressed and secured from 
the attacks of demons. 

18 The Sukra cup or libation is addressed by the Adhvaryu. 

14 Keepers : givers, according to Mahtdhara. 

15 Priestly offices : meaning, apparently, the priests themselves. Accord- 
^g to Mahldhara the deified sacrificial metres are intended. Kindler of the 
Fire : the Agntdh, who is the last to sacrifice. 

16 He draws the Manthin cup of Soma juice mixt with meal, with the 
very obscore text from R. Y. X. 123. 1. Manthin is said to be the Moon, 



54 THS TEXTS OF TEE [BOOK VIL 

Siagers with hymns caress him as an iufant there where the 

waters and the sunlight mingle. 
Taken upon a base art thou. Thee for Marka. 

17 To his oblation, swift as thought ye hurried and welcomed 

eagerly the prayers he offered. 

With arrows in his hand the Very Mighty forced from him 
all obedience of a servant. 

This is thy dwelling-place. Protect the people. Ifturka hath 
been removed. 

Gods, drinkers of the Manthin, lead thee forward ) Invinci- 
ble art thou. 

18 Well stored with people and begetting people, with growth 

of wealth surround the Sacrificer. 
The Maathin joined with Heaven and Earth and with the 

Manthin-shining one. 
Ezpelled i? Marka. Thou art Manthin's dwelling. 

19 ye eleven Gods whose home is heaven, ye eleven who 

make earth your dwelling. 
Ye who with might, eleven, live in waters, accept this sacri- 
fice, Ye Gods, with pleasure. 

20 Taken upon a base art thou. Thou art Agrayana, good first 

libation. 
Be thou the guard of sacrifice : protect the sacrifice's lord. 
Vishnu with might protect thee. Guard thou Vishpu* 

Guard on all sides the Soma sacrifices. 

21 Soma flows pure, Soma flows pure for this Priesthood, for 

the Nobility, pure for the ^ivorshipper who presses out 
the juice, flows pure for food and energy, for waters and 
for plants; flows pure for general prosperity. Thee for the 
Universal Gods. This is thy home. Thee for the Universal 
Gods. 

as Sukra is the Sun. Vena : the loving Sun ; apparently the Sua rising in 
the* mist of morning. Prifni: the Speckled Cow, the Tari^gated elottd. 
Her calves are the masses of mist which the Sun dispels. Mwrha : son of 
Sukra, and Purohita or tribal priest of the Asuras. 

17 The text as it stands, taken from R. V. X. 61. 8, seems nnintelUnble 
and is probably corrupt. See The Hymns of the Rigveda, new ed. VoL 
II. 465. The following formula is, muta^ m^titandii^ identical with that 
in verse 12. Manthin : Soma juice mixed and stirred up with meal. 

18 The PratiprasthAtar or assistant priest, on the north side ol the Saori* 
ficial StakA, addresses a chip of the Stake which he has spiinkled, and throws 
it on the Ahavantya fira. Of. verse 13. 

19 The formula for the Agrayana Qraha, a libation ofiered to the A]l» 
Gods, with the text taken from R. V. I. 189. 11. fTakrt; of air. 

20 Vishnu: the Sacrifice. 

21 Thse ; he deposits the ou^ 



VBRSB 26.] .miTE TAJURVEDA. 55 

22 Taken upon a base art thou. For Tndra Lord of the Brihat, 

strong with vital vigour, I take thee lover of the invo- 
cation. 

Indra, what mighty vigour thou possessest, for that do 
I take thee, take thee for Vishnu 

This is thj- liome. Thee for the recitations. 

For the Gods take I thee, the Gods' protector ; yea, for the 
sacrifice's life I take thee. 

23 For Mitra-Varuna thee, the Gods protector, yea, for the 

sacrifice's life I take thee. 
For Indra, thee, etc. For Indra-Agni, thee, etc. For Indra- 
Varu^a, thee, etc. For Indra-Brihaspati thee, etc. For 
Indca-Vishpu tjiee, etc. 

24 Him, messenger of earth and head of heaven, Agni Vaisva- 

nara, bom in holy Order, 
The Sage, the King, the Guest of men, a vessel fit for their 
mouths, the Gods have generated. 

25 Taken upon a base art thou. Firm, firmly resting, the 

firmest of the firm, the most securely grounded of those 

who never have been shaken. 
This is thy home. Thee for VaisvUnara. 
I pour forth with firm mind, with voice, firm Soma. So 

now may Indra verily make our people all of one heart 

and mind and free from foemen. 

26 Whatever drop of thine leaps forth, whatever stalk from 

the bowls' lap, shaken by the press-stone, 
From the Adhvaryu's hand or from the filter, that, con- 
secrated iu my mind with Vashat I offer unto thee with 
cry of Svaha 1 
Thou art the way by which the Gods ascended. 

22 Formula for the Ukthj^ Graha. Brihat: the Great (Psalm) ; one of 
the most important S^iua hymns, Sftmaveda II. ii. i. 12, taken from R. V. 
yi. 46. 1, 2 RecUations : Ukthas or hymns of praise. 

23 For Mitra-Varuna: he gives a portion of the draught to the Maitrd- 
▼aruoa priest. Far Indra : to the Br&hmnn&chhamst. For Indra-Agni : 
to tbiie AchhftvAka. 

24 Formula for the Dhruva Graha, or Firm Libation ; probably so callni 
because, drawn in the morning, it remains unofifered till the evening. The 
text i«» taken from R. V, VI. 7. 1. 

25 Firm: dkruva, 

26 Formula for the Vipriid-Homa or Drop-Oblation, to expiate any drop- 
ping of Soma during the ceremony of pressing and drawing the juice. 
VatkcU : the sacrificial exclamation. May he (Agni) carry (it to the Gods). 
The text is taken, with two variations, from R. V. X. 17. 12. Thou : the 
Chfttv&la or pit, into or towards which the Adhvaryu throws one of twe 
blades of graas taken from the altai'. A scalded : through sacrifice to heaven. 



56 THE TEXTS OF THE [BOOKtIl 

27 Giver of splendour, grow thou pure for splendour for my 

outward breath. 
Giver of splendour, grow thou pure for splendour for my 

spreading breath. 

Giver, etc. **. for my upward breath. 

Giver, etc formy power of speech. 

Giver, etc. for my sense and will. 

Giver, etc for my hearing power. 

Givers of splendour^ grow ye pure for splendour for my 

orbd of sight. 

28 Giver of splendour, grow thou pure for splendour for my 

living self. 
Giver, etc. ... ... ••• for my energy. 

Giver, etc for my vital power. 

Givers of splendour, grow ye pure for splendour for all 

sprung from me. 

29 Who art thou? Which of all art thou? Whose art thou? 

Who art thou by name ? 
Even thou on whose name we have meditated, thou whom 
we have delighted with our Soma. 

30 Taken upon a base art thou. For Madhu thee. Taken 

upon a base art thou. For Madhava thee. 
Taken, etc. For Sukra thee. Taken, etc. For Suchi thee. 
Taken, etc. For Nabhas thee. Taken, etc. For Nabhasya 
thee. Taken, etc. For Food thee. Taken, etc. For 
Energy thee. Taken, etc. For Sahas thee. Taken, elb^ 
For Sahasya thee. Taken, etc. For Tapas thee. Taken, etc. 
For Tapasya thee. Taken, etc. For Amhasaspati thee. 

27 The Avak&sa formulas, the Sacrificer being mad^ to look at the liba- 
tion cups in the order in which the ofiferings have been made, with a slightly 
varied formula addressed to each. Givers: he looks at and addresses the 
Sakra and the Man thin cups. 

28 Givers : he looks at the two Soma troughs, Piitabhrit and Adhavanfya. 

29 He looks at the Dronakalasa or large wooden Soma reservoir. Who f .* 
Ea, Praj^pati, according to Mahldhara. See 1. 6, note. Which of aUt: or. 
Eminently PrajApati. Whose ? ; or PrajApati's. 

30 Formulas for the Ritu Grahas or libations to the deified Seasons. Th» 
eups are drawn in turn by the Adhvaryu aud the Pratiprasth&tar. Madhu .- 
Honey, or sweetness \ here a name of the first month of the year, Chaitra, 
]M id-March to Mid-April. Thee: * I take* understood. Mddhawi: Honey-^ 
like, vernal ; the month Vaisdkha, April-May. Suikra : Bright ; the month 
Jyaishtha, May- June. Suchi: Pure; Ash&dha, June- July. Nabhas: Mist; 
Srslvapa, July- August. * Nahhasya : Misty ; Bh&dra, August-September. 
Food : Ish ; Asvina, September-October. Energy : Orj ; K^rtika, October* 
November. Safias: Strength; M&rgaslrsha,. November-December. Saha* 
sya: Strong; Pushya, December- January. Tapas: Pain; Mdgha, January* 
February. Tapasya : Painful ; Ph&lguna, February-March. Amhasaspati r 
Lord of Trouble ; the Genius of the thirteenth or intercalary montJu 



VEMSM 36. WfflTE YAJUUVBDA. 57 

31 Moved, Indra-Agni, by pur hymns, come to the .juice, tbe 

precious dew. 
Driuk ye thereof, impelled by song. 
Taken upon a base art thou. For Indra-Agni thee. This 

is thy dwelling. Thee for Indra-Agni. 

32 Hitberward ! they who light the flame and straightway 

strew the sacred grass, 
Whose Friend is Indra ever young. 
Taken upon a base art thou. For Indra-Agni thee. Thi» 

is thy dwelling. Thee for Indra-Agni. 

33 Ye Visvedevas who protect, reward, and cherish men, approach 

Your woi-shipper's drink-oSering. 
Taken upon a base art thou. Thee for the Universal Gods. 
This is thy home. Thee for the Visvedevas. 

34 ye All-Gods, come hitberward : hear this my invocation ; 

seat 
Yourselves upon this sacred grass. 

Taken upon a base art thou. Thee for the Universal Gods. 
This is thy home. Thee for the Visvedevas. 

35 Here drink the Soma, Indra girt by Maruts ! as thou didst 

drink the j nice beside SsLryata. 
Under thy guidance, in thy keeping. Hero I the singers serve, 

skilled in fair sacrifices. 
Taken upon a base art thou. For Indra girt by Maruts thee. 
This is thy home. For Indra girt by Maruts thee. 

36 The Bull whose strength hath wHxed, whom Maruts follow, 

free-giving Indra, the Celestial Ruler, 
Mighty, all-conquering, the victory-giver, him we invoke to 

give us new protection. 
Taken upon a base art thou. For Indra girt by Maruts thee. 
This is thy home. For Indra girt by Maruts thee. 
Taken upon a base art thou. Thee for the Maruts' energy. 
'■ . ■ . . ■ 

31 The Adhvaryii draws the Aindragua Cup, or libation to Indra and 
Agni, with the text from R. V. III. 12. 1. This : the mound on w^iich be 
deposits the cup. 

32 This text, from R. V. VIII. 45. 1, is also recited. 

33 He draws the cup for the Visvedevas, the AU-Gods or Universal Gods, 
with the text taken from R. V. I. 3. 7. 

34 He recites another text, from R. V. II. 41. 13. 

85 The Moming-Pressing having been finished, the formulas for the 
Midhyamdina-savana or Midday-Pressing begin. First the Marutvatlya Cups 
are drawn for Indra Marutv&n or Manit-girt. The text for the first cup is 
taken from R. V. III. 51. 7. Betide SdryMa: that is, at the sacrifice offered 
by S&rylita, said to have been a king, son of ^ary&ta who may be identified 
with Saryati son of Manu Vaivasvata. See R. V. I. 51. 12 ; 1 12. 17. 

36 He draws the second cup for Indra Marutv&n with the text taken from 
R. V. III. 47. 5, 



58 THE TEXTS OP THE [BOOK VIL 

37 Indra, accordant with the banded Maruts, drink Soma, 

Hero ! as wise Vritra-slayer. 
Slay thou our foe men, drive away assailants, and make us 

safe ou every side from danger. 
Taken, etc. For Indm girt by Maruts thee. This is thy 

home. For Indra girt by Maruts l^ee. 

38 Drink, Indra Manit-girt, as Bull, the Soma : for joy, for 

rapture even as thou pleasest. 
Pour down the wave of meath within thy belly : thou art 

the King of juices shed fortnightly. 
Taken, etc ...Maruts thee (as above). 

39 Great^ hero-like, controlling men is Indra, unwasting in 

his powers, doubled iu vastness. 
He, turned to us, hath grown to hero vigour : broad, wide, 

he hatb been decked by those who serve him. 
Taken upon a base art thou. Thee for Mahendra. 
This is thy dwelling-place. Thee for Mahendra. 

40 Indra, great in his power and might, and like Parjanya rich 

in rain. 
Is magnified by Vatsa's lauds. 
Taken, etc. ( as in 39 ). 

41 His bright rays bear him up aloft, the God who knoweth 

all that lives, 
Siirya, that all may look on him. All-hail ! 

42 The brilliant presence of the Gods hath risen, the eye of 

Mitra, Varuna, and Agui. 
Soul of all moving, soul of all that moves not, the Sun 
hath filled the air and earth and heaven. 

43 By goodly paths lead us to riches, Agni, thou God who 

knowest every sacred duty. 
Remove the sin that makes us stray and wander : most 
ample adoration will we bring thee. 

44 Wide room and comfort may this Agni give us, and go 

before us cleaving down our foemen. 



37 An oflfering-prayer taken from R V. III. 47. 2. 

39 He draws the Mahendra Graha ; the Cup for Mahendra, Great Indr% 
with the text taken from R. V. VI. 19. 1. 

40 The text is from R. V. VIII. 6. 1. Parjanya: God of the rain-cloud. 
VaUa : the seer of the hymn. 

41 The text, taken from R. V. 1. 50. 1, accompanies an oflfering (DAkshina* 
homa or oblation in the Southern fire) to Siirya. 

42 A second oblation is offered to Siirya with the text from R. V. 1. 115. 1. 

43 The text, from R. V* 1. 189. 1, accompanies an oblation in the Agot* 
dhra fire to Agni. 

44 He offers again with the text. Verses 48, 44 occur also in V. 36. 87; 



VEE8E 48.] WHITE TAJURVBDA, 59 

May be win booty io the fight for booty : may he quell 

foes in his triumphant onset. 
4^ I through your beauty have attained to beauty. The Tutha, 

the omniscient, allot you ! 
Go forth, bright-gifted ! on the path of Order. Look thou 

upon the heaven and air's mid-region. Unite thee with 

the priests who keep the Sadas. 

46 This day may it be mine to find a Brihman sprung from a 

laudei £ftther and grandfather, 
Offering of Bishis and himself a Btshi, the fit recipient of 

priestly guerdon. 
Go to the Gods, bestowed by me, and enter into him who 

gives. 

47 To Agni, yea, to me let Varuna give thee. May I gain life 

that shall endure for ever. 
Be thou strong vital power to him who gives thee, and com- 
fort unto me the gift's receiver. 

To Rudra, yea, to me let Varuna for ever. 

Be thou the breath of life to him who gives thee, and vigour 
unto me the gift's receiver. 

To me Bphaspati let Varuijia for ever. 

Be thou a covering skin to him who gives thee, and comfort 
unto me the gift's receiver. 

To Yama, yea, to me let Varuna for ever. 

Be thou a steed to him who gives the guerdon, and vital 
power to me the gift's receiver. 

48 Who hath bestowed it 1 Upon whom bestowed it ? 
Desire bestowed it, for Desire he gave it. Desire is giver 

and Desire receiver. This, Desire, to thee is dedicated. 

■ ■ 1 1 ^ ■ I II... I 1 1 I '■ 

45 The Sacrificer, having some gold with him, addremes the cows that 
are to be given to the priests. The Tutha : the Brahman priest, or» accord- 
ing to Mabldhara, Prajipati in his form. Cf. V. 81. Allot you: distribute 
you among the officiating priests. Order : the sacrificial ceremony. Look 
tkou : he addresses the representative cow, meaning, I, through you cows, 
behold the heavenly world. Unite thee with : or, exert thyself to enrich. 
8ada$ : the priests' shed. See Y. 28. 

46 The Sacrificer goes to the Affnidh or Fire-Kindler and recites the text. 
Goto the God$ : he sits down beside the Agnidh and gives him the gold and 
other gifts which are thus addressed. Enter into : return to me, the Sacri- 
ficer, in the shape of earthly and heavenly blessings. 

47 The Adhvaryu recites the first formula as he receives the guerdon of 
gold. Thee : the gold. To Rudra : spoken as he receives the cow. To m«, 
Efihoipati : spoken as he ceceivea a cloth. To Yama : God of the Dead ; 
spoken as he receives the horse. 

48 Spoken on the receipt of any additional gift such as gruel, sesamum, 
etc. I>enre hettowed it : the reward has been given in hope of receiving bles- 
nngs in return. The text is taken, with variatious, from A. V, III. 29. 7. 



BOOK THE EIGHTH. 



Takhn upon a base art thou. Thee for the Adityas. 
Here, Far-striding Vishnu, is thy Soma. Guard it from 
injury. Let them not harm thee. 

2 Ne'er art thou fruitless, Indra; ne'er dost thou desert thy 

worshipper. - 

But now, Liberal Lord, thy bounty as a God is poured 
foith ever more and more. Thee for the Adityas. ~ 

3 Never art thou neglectful : thou guardest both races with 

thy care. 
The Soma feast, Fourth Aditya, is thy streneth. Amrit 
is stablished in the heaveus. Thee for the Adityas. 

4 The sacrifice obtains the Gods' acceptance. Be graciously 

inclined to us, Adityas. 
Hitherward let your favour be directed and be our best de- 
liverer from trouble. Thee for the Adityas. 

5 This is thy Soma drisiught, bright Aditya : take delight 

therein. 
To this mine utterance, ye men, give credence, what^ood 

the man and wife obtain by praying : 
A manly son is bum and gathers riches, and thrives for, ever 

sinless in the dwelling. 

6 Fair wealth, Savitar, to-day, to-morrow, fair wealth pro- 

duce for us each day that passes. 
May we, through this oar song, be happy gainers, God ! of 
a fair and spacious habitation. 



This Book contains the formulas required for the Third or Eveninjor Soina- 
Pressing, and firnt, as a preliminary ceremony, for the Aditya Graha or 
Libation to the Adityas. 

1 The Pratiprasth^tar draws the Soma from the trough into the Aditya 
vessel. Thee : * I pour out ' understood. Here : in the Sth4ll, howl, or pot 
into which he pours the juice from the Aditya vessel which is then placed 
on it as a cover. Them : the evil spirits. 

2 He draws the Aditya cup with the text firom R. V.» Yftlakhilya III. 7. 

3 He withdraws the cup, and again takes the juice with the text taken 
with a variation from R. V. Y^lakhiiya IV. 7. Both races : Oods and men. 
Fourth Aditya: next to Yaruna, Mitra, Aryaman. Amrit: or Ambrosia'; 
celestial Soma. 

4 He mixes the Aditya libation with sour milk with the text from R. Y. 
1.107.1. ^ 

5 Bright Aditya : Siirya the Sun is addressed. To this : the Sacrificer's 
wife recites the text which is takeu partly, and with variations, from A. Y. 
XIV. 2.9. 

6 He draws the S&vitra Graha or Cup for Savitar, with the text froA 
R. Y. YI. 71. 6. 



VEBS^^2.] WHITE TAJURVEVA. «1 

7 Taken upon a base art thou. 

Savitar's giver of delight art thou. Giver of joy art thou: 

vouchsaie me joy. 
Speed thou the sacrifice, speed thou the sacrifice's lord to 

win his share. Thee for the God, for Savitar. 

8 Taken upon a bade art thou. 

Thou art a good protector, firmly stablished. To the Great 

Bull be reverential homage. I^hee for the Visvedevas. 
This is thy home : Thee for the Visfedevas. 

9 Taken upon a base art thou. 

May it be mine to prosper the libations of thee Bphaspati's 
son, radiant Soma, of thee, strong Indu, mated with 
thy Consorts. 

I am in heaven above, on earth beneath it. The intermedi- 
ate, region was n^y father. 

I saw the Sun both from above and under. I am what Gods 
in secret hold the highest. 

10 Agni, associate with the Dames, accordant with the God 

Tvashtar, drink. Allhail ! 
Thou art Prajapati, strong male, impregner : may I obtain 
from thee, strong male, impregner, a son who shall him* 
self become a father. 

1 1 Taken upon a base art thou. 

Thou art bay-coloured, Yoker of Bay Coursers. Thee for 

the pair of tawny-coloured horses. 
United with the Soma, ye, for Indra, are corn for his two 

tawny steeds to feed on. 

12 That draught of thine which winneth cows or hprses, offered 

with sacrificial tezt and lauded 



7 He adoresses the Soma in the cup. 

8 Be drawB from the PiUtabhrit, a vessel containing strained Soma juice, 
the Mah^vaisvadeva Cup or Libation to the Great AU-Qods. The Great 
Bull : Praj&pati. the Lord of Creatures. 

9 He drawn, the P&tnlvata Cup or Libation to Him with Consorts, here 
meaning Soma. Bjihatpati^s son : poured forth by priests whose representa- 
tive is Bfihaspati. Indu : drop, juice ; a common name of Soma. Contortt ; 
the waters with which Soma is mixed. / am in heaven, etc. : the Adhvaryu 
recites, identifyii^ himself in his sacerdotal character with the Supreme Self. 

10 H^ offers the Pfttnivata Cup to Agni. The Dames : the Consorts of 
the Gods ; with a reference also in this place to the wife of the Sacrificer. 
Thou art Prajdpati : spoken by the Matron who is led up by the Neshtar 
(see V. 31) and directed to look at and address the Udgfttar or S4ma-Chanter. 
From thee : through thy favour. 

1 1 He draws the H^riyojana Cup, or Libation to Indra Hamesser of the 
Haris or Bay Steeds. Ye: grains of parched coin which he throws into 
the cup. 

12 The priests ismeU t}ie grains taken from the cupi and throw them, on 
the high altar. 



62 THE TEXTS OP THE [BOOK VIIl. 

With chanted hymns and sodgs of adoration — of that per- 
mitted do I take permitted. 

13 Of sin against the Gods thou art atonement. Of sin against 

mankind thou art atonement. 
For sin against the Fathers thou atonest. Of sin against 

oneself thou art atonement 
Of every sort of sin thou art atonement. The sin that I 

have knowingly committed, the sin that unawares I have 

committed, of all that wickedness thou art the atonement. 

14 We with our bodies have again united, with lustre, vital sap, 

and happy spirit. 
Giver of boons, may Tvashtar grant us riches and smooth 
whatever was injured in our body. 

15 Lead us with thought to wealth in kine, Indra, to princes. 

Lord of Bounty ! and to welfare. 
Lead thou us on to God-inspired devotion, to favour of the 
Gods who merit worship. All-hail ! 

16 Verse 14 repeated. 

17 May this please Savitar and liberal Dh&tar, Praj4pati the 

Treasure-Guard, bright Agni, 
Tvashtar, and Vishnu : blessing him with children, grant 
store of riches to the Sacrificer. 

18 Gods, we have made your seats easy of access, who, pleased 

with us, have come to this libation. 
Bearing and bringing hitherward your treasures, grant to 
this man, good Lords, abundant riches. Allhail ! 

19 The willing Gods whom, God, thou hast brought hither, send 

them to their own dwelling-place, Agni. ' 

As all of you have eaten and have drunken, approach the 
air, the heat, the light of heaven. 

13 Thou: a splinter of the Sacrificial Stake. Six of these- Sf^tersare 
thrown on the fire and severally addressed with a formula. 

14 The priests touch the Chamasas, cups or bowls, filled with water, and 
recite the text taken from A. Y. VI 53. 8. 

15 He makes nine offerings called Samishtayajusto or final saerifieia} text» 
and oblations, and with the first he recites the text taken from B. V. Y. 42. i. 
Pnnce8 : wealthy sacrificers who ttdll liberally reward our services. 

16 The second offering is made with repetition of verse 14. 

17 The third offering, with the text from A. Y. YII. 17. 4. TkU : oar 
oblation. Liberal : or rdti may mean the Oblatioti personified. Dhdtar : 
the Creator, or Ordainer. OrclnJti ye, the Deities mentioned. 

18 The fourth, with the telt whose first three Padas are taketi from A. Y. 
YII. 97. 4. Eaty of acce9s : sacrifice leading the worshipper to heaven. 

19 The fifth, with the text from A. Y. VII. 97. 8. Eaten : th« sacrificial 
rice-cakes. Drunken : libations of Soma. 



TEBSE 26.] WHITE YAJURVEDA. tfS 

20 Here, Agni, as this sacrifice prooeedeth, have we elected thee 

to be our Hotar. 
Special have been thine offerings and thy labour. Well 
knowing sacrifice, as sage, come near us« 

21 Do ye, Gods, discoverers of the Pathway, go forward on 

the path when ye have found it 
God, thou Lord and Master of the Spirit, bestow — All- 
hail ! — this sacrifice on V4ta. 

22 Go, Sacrifice, to the sacrifice : seek thou the sacrifice's lord, 

seek thine own home. All-hail ! 
Lord of the sacrifice, this is thy sacrifice, followed by many 
heroes, loud with hymns of praise. Accept it thou. All- 
hail! 

23 Become no serpent thou, become no viper. 

King Yarui^a hath made a spacious pathway, a pathway for 
the Sun wherein to travel. 

Where no way was he made him set bis footstep, and warn- 
ed afar whatever afflicts the spirit. 

To Varuna be reverential homage ! Yaruna's noose beneath 
our feet is trampled. 

24 The waters, face of Agni, have I entered, Waters' Child, 

repelling evil spirits. 
Offer the fuel in each home, Agni. Let thy tongue dart 
— All-hail ! — to meet the butter. 

25 Thy heart is in the flood, within the waters. With thee let 

plants and waters be commingled, 
That, Lv>rd of Sacrifice, we may adore thee with singing 
praise and telling forth our homage. All-hail ! 

26 This, celestial Waters, is your offspring. Support him 

dearly loved and gently nurtured. 

II ■ I »■ i« I ■ < ■ I. ■ ■ « ■ ■ 

20 The sixth, with the text whose first line is taken from A. Y. YII. ^. I. 

21 The seventh, with the text repeated from II. 21. Pathway : the sm- 
rifice. The path : your own homeward way. Ood : Prajftpatu 

22 The eighth, with the text. This i» thy saarifice : he ofiTers the ninth 
and iMt oblation of the series. 

23 After this set of oblations, the Adhvaryu throws the black-buck's horn 
(itee lY. 10, note) and the girdle into the CbStv&Ia or ^t. Th<m : the girdle 
of rope (see VI. 12). The Sacrificer theft recites the text from B. Y. I. 24. 8. 
To Varuna : spoken by the Sacrificer as he steps into the Avabhritha or 
other water. Varuna* $ noote ; affliction sent as a punishment for sin by 
the Moral Govetrnor of the world. 

24 The Sacrificer throws a kindling-stick into the water and makee an 
offering thereon with four ladlef uls of butter. 

25 The Adhvaryn floats a jar containing the dregs oi the Soma, and re- 
cites the text. Tky heaft : Soma. 

26 ThU : Soma. Bring .... ward off: I follow Mahfdhara. Prof. £gge» 
ling refers vahihva in both eases to vahsh instead of v(ik : * thrive thou well 
therein and thrive thou thoroughly.' 



a THE TEXTS OP THE [BOOK 7111, 

This is th 7 station, celestial Soma ; therein bring happiness 
and ward off evil. 
2^7 restless Purifying Bath, thou glidiest onward restlesslj. 
May I with aid of Gods remove the stain of sin against the 
Gods, and wash away with mortals' help the wrong that 
bath been done to men. Preserve me, God, from injury, 
from the loud-roaring demon foe. Thou surt the fuel of 
the Gods. 
28 Let, still unborn, the ten-month calf move with the follQW- 
iug after-birth. 
JSven as the wind is moving, as the gathered flood of ocean 

moves, 
So may this ten-month calf come forth together with the 
after-birth. 
3d thou who hast a womb of gold and offspring meet for 
sacrifice, 
Him with all limbs unbroken have I brought together with 
his dam. All -hail ! 

30 Multiform, rich in wondrous operation, the strong juice 

hath enrobed itself with greatness. 
Let the worlds praise her uniped and biped, three-footed 
and four-footed and eight-footed. All-bail 1 

31 Verily, best of guardians hath he in whose dwelling-place 

ye drink, 
Maruts, giants of the sky. 

32 May Heaven and Earth, the Mighty Pair, besprinkle this 

our sabrifice, 
And feed us full with nourishments. 

27 He immerses the jar. Purifying Bath : he addresses the Arabhritha. 
The text is repeated from III. 48. Thou art the fad : he puts a kindling- 
'stick uQ the Ahavautya fire. 

28 A course of expiation to be followed when a sacrificial cow, supposed 
to be barren, is found after immolation to be in calf. Cf. R. V. V. 78. 7—9, 
which Sdyana calls 'the liturgy of child-birth.' TeH'tnorUh : 'although the 
embryo be not of ten months' growth', says Mahtdhara, * the priest makei 
it such by prayer and sacrificial text.' 

29 thou : the Vasft or Sacrificial Cow is addressed, ffim : the embryo calf. 

30 Multiform : the fat juice of the embryo, with butter poured over it, 
is offered as an oblation. Oreainess : derived from the cow. PrtUte : or 
celebcate ; prakfiydtdm kurvantu : Mahidhara. Uniped ; as containing one 
chief element of sacrifice, the omentum. Biped: containing omentum and- 
limbs for sacrifice. Three-footed : with elements of by -offerings in addition. 
Eight-footed: wXienmaaXi. Cf. B. V. II. 7. 5. 

31 When the Samishtayajus oblations are finished, he takes the embryo 
wrapped in a bandage and offers it on the sacrificial hearth to the Maruti^ 
with the text from R. V. I. 86. 1. 

32 The embryo is covered up with coals, and the text from E. V. I. 22. IS 
is recited. 



rSMSS 38.] WEITB 7AJURVBDA. 65 

33 Slayer of Vriira, mount thy car : thy Bay Steedg have been 

yoked by prayer. 
May, with its yoke, the pressing-Btoue draw thine attention 

hitherward. 
Taken upon a base art thou. For Indra thee, for Shodasi. 

This is a dwelling-place for thee. For Indra thee, for 

Shodasi. 

•■ • ■ 

34 Harness thy pair of strong Bay Steeds, long-maned, whose 

bodies fill the girths, 
And, Indra, Soma-drinker, come to listen to our songs of 

praise. 
Taiken upon a base, etc., as in 33. 

35 His pair of tawny Coursers bring Indra of unresisted might 
Hitber to l^ishis' songs of praise and sacrifice performed by 

men. 
Taken upon a base, etc., as in 33. 

36 Than whom there is none other bom more mighty, who 

hath pervaded all existing creatures— 
Prajapati, rejoicing in his offspring, he, Shodast, maintains 
the three great lustres. 

37 Indra chief Lord and Van^ia die Sovran have made this 

draught of thine the first and foremost. 
I, after, driak their draught. May she, the Goddess cf 
Speeeh, rejoicing, sate herself with Soma—- All-hail ! — with 
Prana as her feast-companion. 

38 Skilled in thy task, Agni, pour lustre and hero strength 

on us, 
Granting me wealth and affluence. 

Taken upon a base art thou. For Agni thee, for splendour. 
This is thy home. For Agni thee, for splendour. 
Thou, lustrous Agni, mid the Gods art splendid. May I 

among mankind be bright with lustre. 

33 Fornaulas for additional Soma sacrifices, and| first, the Sbodas! (sizteen- 
iold, or sizteen-hymned) libation to Indra who is called Shodasi 'as'connected 
with tbU sernce. The libation is drawn at the Morning- Pressing in a four- 
^niered^up of Ehadira wood, with the text from R. V. I. 84. 3. 

34 Or this text from fi. V. t. Id. 3 may be recited. 
3$ Or a third text from R. V. L 34. 2. 

39 He approaches the cup and recites the text. Three great luitres : Agni, 
y&yu, Siirva, or Fire, Wind, and Sun. 

37 He drinks the £up. The Qoddeu cf Speech : Sarasvati. Prdna : the 
•Qenius of Tital Breath. 

36 Formulas for the Dvftdasftha or Twelve-Day Ceremonial, of which the 
i^rishthyashadaha, a period of' six sacrificial days, forms part On the first 
tluree 'days of* this period the three Atigr^hyas (Additional or Superiority 
Cups) are drawn with appropriate texts for Indra, Agni, and Sdrya. The 
first cup is for Agni, with the te^^t in G&yatr! from R. V. IX. 66. 21. 

5 



66 THE TEXTS OF THE [BOOK Ylll. 

39 Arising in thy might thy jaws thou shookest, Indra, having 

drunk 
The Soma which the mortar pressed. 
Taken upon a base art thou. For Indra thee, for mighty 

strength. 
This is thy home. For Indra thee, for might. 
Among the Gods thou art the mightiest, Indra. Among 

mankind I fain would be most mighty. 

40 His herald rays are seen afar refulgent o'er the world of 

men, 
Like flames of fire that burn and blaze. 
Taken upon a base art thou. For Surya, for the Bright One, 

thee. 
This is thy home. For Sflrya, for the Bright One, thee. 
Thou among Gods art brightest, brightest Sorya. Among 

mankind I fain would be the brightest. 

41 His herald rays bear him aloft, the God who kntyweth all 

that lives, Si^lrya, that all may look at him. 
Taken upon a base, etc., as in 40. 

42 Smell thou the vat. Let Soma drops pas» into thee, 

Mighty One. 
Return again with store of sap. Pour for us wealth in thou- 
sands thou with full broad streaoas and floods of milk. 
Let riches come again to me. 

43 Id£(, delightful, worshipful, love^ble, spleudid, shining One, 
Inviolable, full of sap, the Mighty One, most glorious. 
These are thy names, Cow : tell thou the Gods that I act 

righteously. 



39 The second Atigr&hya is dntwn for Indra with t!re text in Giyatrt 
from R. V. VIII. 65. 10. Shookest : in delight, 

40 The third cup is drawn for Siirya with a Gftyatrt text from R. V. 1. 50. 3. 

41 A G&yatri text from R. V. 50. 1, to accompany the drawing of an 
Atigr&hya Cup for Silrya on the middle day of the great twelve-months 
sacrificial Sattra or Session called Gav^mayana or ProCessioo of the Ct>w8. 
The rest of the formula is repeated from verse 40. 

42 Formulas for the Gargatrir&tra, a festival of three day», m which a 
thousand cows are given to the officiating {Hriests, three hundred ancl tl»rty< 
three each day. The full number of a thousand is to be completed with a 
red cow who is led up to the sacrificial enclosure and stationed between the 
Havirdh&na shed and the Agnldhra hearth where she is made to smell the 
Dronakalasa or large wooden Soma vat or reservoir. Migktp Chu :■ the red 
cow is addressed. 

43 IdA: one of the cow's sacrificial names : see III. 27; IT. 22.. invto- 
2a6^; more literally, * unrestrained, or Adxti,' another name of the eow ? 
see III. 27. Full of sap : or Sarasvati^ also a name ot the coWr 



VERBS 49.] WHITE YAJURVEDA. 67 

44 OIndra,beatour foesaway.humble the men who challenge us: 
Sead down to aether darkness him who seeks to do us injury. 
Taken upon a base art thou. For Indra, foe-dispeller, thee. 
This is thy home. For Indra, foe-dispeller, thee. 

45 Let us invoke to-day, to aid our labour, the Lord of Speech, 

the thought-swift Visvakarman. 
May he hear kindly all our invocations, who gives all bliss 

for aid, whose works are righteous. 
Taken upon a base art thou. For Indra Visvakarman thee. 
This is thy home. For Indra Visvakarman thee. 

46 With strengthening libation, Visvakarman, thou madest 

Indra an undying guardian. 
The people of old time bowed down before him because the 

Mighty One was meet for worship. 
Taken upon a base, etc., as in 45. 

47 Taken upon a base art thou. 

I take thee lord of Gdyatri for Agni. For Indra take I thee 

the lord of Trishtup. 
I take thee lord of Jagatt for All-Gods. Anushtup is the 

song that sings thy praises. 

48 I stir thee for the fall of cloud-borne waters. I stir thee for 

t)ie fall of streams that gurgle. I stir thee for the fall of 
those that gladden. I stir thee for their fall who are most 
lovely. I stir thee for their fall that are, the sweetest. I 
stir thee for the waters' fall, I stir thee, pure one, in the 
pure, in the day's form, in SArya's beams. 

49 The Bull's majestic form is shining brightly, the pure the 

pure'i^ preceder, Soma Soma's. 
Whatever name invincible, stimulating, is thine, Soma, 

for that name I take thee. 
All-hail to Soma, unto thee, Soma. 



44 Formulas for the drawing of thd Hah&vrftttya Graha, or Great Vow 
Libattoo, on the peaaltlmate day of the Gavamayana. He draws the cup 
for Indra with the text from B. V. X. 152. 4. Foe-dispeller: Vimridh; 
'Averter of Scorn ': Eggeling. 

45 A second text for Visvakarman, the Omnific Indra, called also V&chas- 
pati, Lord of Speech. 

46 A third alternative text. Undying : avadhyam ; not slayable. 

47 Formulas for drawing the Ad&bhya Graha, the tJndeceivable or Invin- 
cible Libation. Lord of: accompanied by. Agni : to whom the Gdyatri 
metre is specially devoted. Three sprigs of the Soma plant are thrown into 
the vessel containing the Nigr&bhy& (VI. 30) waters. 

48 He approaches the Ahavanlya fire-house, and stirs the Nigr$bby4 
waters with the Soma sprigs. / stir ilue : Soma. In the pure : ffater. 

49 The Bull's majestic foitn : the Sun, identified with Soma. 



68 TEE TEXTS OP THE [BOOi VHl, 

50 radiant Soma, eagerly draw nigh to Agni's welMoved food* 
radiant Soma, willingly go to the food that Indra loves. 
Go, radiant Soma, as our friend, to the All-Gods' belovM food* 

51 Here is delight : enjoy yourselves ; here surety, surety of 

your own. All-hail 1 
Loosing the suckling to his dam, the suckling as he milka 

his dam — 
May he maintain the growth of wealth among us. AU-hail ! 

52 Thou art the Session's hs^py termination. 

We have attained the light and grown immortal. 
We have gone up from earth to sky, have found the Gods 
and heaven and light. 

53 Indra and Parvata, our champions in the fight, drive ye away 

the man who fain would war with us, drive him far from 

us with the bolt. 
Welcome to him concealed afar shall be the lair that he 

hath found. 
So may the Render rend our foes on every side, rend them, 

Hero, everywhere. 
Earth! Ether! Sky! May we be rich in o&pring, rich in 

brave sons and rich in food to feed us. 

54 Paramesht;hin when contemplated. Praj&pati in uttered 

speech. 
Food when approached. Savitar in the partition. Visva- 
karman in Consecration. P&shan in the Soma-purohasing 
cow. 

51 Formulas for the Sattrotth&na or Rising up from the Sacrificial 
Session. Two oblations are offered in the S4l4dv&rya, or Sacrificial Hall 
Door fire» and two texts are recited. ffere'U delight: the cows are ad- 
dressed. Loosing the suckling : he offers the second oblation. The tuekling ia 
Agni, and hit dam is the Eaorth whose moisture he drains, or whose produce 
in the shape of sacrificial food he consumes. Be * AgnL 

52 Thou: theSomaiathecup. Wehweattain^tte.: of. {I. V. VIIL 48. 8. 

53 The Sacrificers creep eastward under the azie of the soutiieni 
HaTirdbftna or Soma cart with the text from R. V. 1. 182. 6. Pa/rvatttf 
mountain ; the presiding Genius of mountains and clouds, frequently asao- 
ciated with Indra, or, aecording to S4yana, another form of that Qod. 

54 This and the four following verses contain thirty-four formulas for 
rectifying and expiating any neglect, error or mischance in the saorificial 
performance. If the cow who should supply milk for i^e Qharxoa or Warm 
Libation fails to give any, another is to be milked and thirty-four obli^ons 
of butter are to be offered on her right tail-bone. See Sacred Books of the 
East, XXVI. 411, 412. The sacrifice, Soma, is identified with each of tiie 
Deities and sacred objects whose names are mentioned. Parafneah^n: 
Supreme Lord; an epithet applied to various Deities. Soma-purehming cow : 
see IV. 19, 26. 



VBRSE 5d.] WBIT£ YAJVRVEDA, 69 

55 Aft ladra aud the Maruts be is statiaoed ready for the sale 
Asura, being bought aud sold. Mitra when purchased 
Vish^a Sipivishta when oa the Sacrifioer's thigh he resteth 
Visbil^u Narandhisha brought on the barrow ; 

C6 Soma when come : when seated on the platform, Varana; 
Agni in the sacred fire-place ; 
Indra upon the sacrificial barrow; Atharvan when deposited 
for pounding ; 

57 All-Gods when offered in the scattered fkugments ; Vishnu, 

the guard of those who soothe his anger, when he is fil^ 
and swelling in the waters ; Yama in pressing j Vishnu 
in collection ; 
Vllyu what time they cleanse and purify him ; the Bright 
when cleansed ; the Bright with milk about him; Man- 
thin commingled with the meal of barley ; 

58 All-Gods when he is drawn away in beakers ; Life when up- 

lifted for the fire-oblation; Rudra when offered; VUta 
when reverted ; Man-viewer when beheld ; drink when 
they drink him ; deposited, the N&r&samsa Fathers ; 

59 Sindhu when ready for the bath that cleanses; the sea 

when he is carried to the waters; Water is he when he is 

plunged beneath it. 
To those most mighty hath it gone, most manly in vigour, 

by whose strength the worlds were stablished, 
Who rule as Lords resistless in their grandeur, Vishnu and 

Varuna, at the prayer of morning. 



.ikk. 



55 Agura: Lord; Divine Being. Bppivuhta: a title of Vishnu of uncertalQ 
etymology and menning. ' Invested 'with rays of light,' according to S&yana. 
See The Hymns of the Rigveda, Vll. 100. 6, note. Sacrificer^s thigh : see 
IV. 27, note. Natandhiiha : variooaly explained by Mahldhara as * world- 
destroying/ 'not injuring men,' and, ni XXII. 20, as 'mafi-praising.' Accord- 
ing to the St. Petersburg Lexicon the meaning is probably ' man-observing.' 

56 Aihjarvan: an ancient priest, the first who obtained fire and instituted 
tiie worship of Agni. 

57 PragmenU : the severed stalks or filaments of the plant. Pilled and 
moellivg : see V. 7, note. In collection : when he is being procured and pre- 
pared for sacrifice. The Bright: Sukra. See VII. 13. Manthin: said to mean 
the Moon. See VII. 16. 

58 r<Ka:=V&yu, the Wind-God. Reverted: carried away, for partition, 
to the Sadas or Priests' shed. Ndrd^wfu^a : so called as veferred to in certain 
Soma Ubations at which the name of Agni Narftsamea, or Praise of Men, 
is mentioned. 

* 

59 Bindhu: the Indus, or, River. Water is now to be poured on any 
Soma that has been spilt during the performance, with recitation of the 
text talAta, with variation, from A. V. VII. 25. 1. HaXh it gone : the Spilt 
portiim of Soma. 



70 WBITE YAJURVEDA. [BOOK VIII 

60 To Gods, to sky the sacrifice hath gone : come riches thence 

to me ! 
To men, to air the sacrifice hath gone : come riches thence 

to me t 
To Fathers, earth, the sacrifice hath gone: come riches 

thence to me ! 
Whatever sphere the sacrifice hath reached, may wealth 

come thence to me. 

61 The threads that have been spun, the four-and-thirty, which 

stablish this our sacrifice with Svadb4, 
Of these I join together what is broken. All>hail ! to Gods 
go the warm milk oblation ! 

62 Spread far and wide is sacrifice's milking : eightfold along 

the heaven hath it extended. 
Pour, Sacrifice ! in plenty on mine offspring: may I obtain 
prosperity for ever. All-hail ! 

63 Soma, send wealth in gold and steeds and heroes. All-hail ! 

bring hitherward booty in cattle. 



61 The threads : the sacrificial formulas which have now come to an end. 
See verse 54. With Svadhd : with the appropriate oblation. 

62 The SacriHoer recites the text. Eightfold: directed to the quarters of 
the sky and the intermediate points. 

63 He touches the spilt Soma as he recites the text. 




BOOK THE NINTH. 



Ot7r sacrifice, God Savitar, speed onward : speed to his share 

the sacrifice'fi patron. 
May the celestial Gandharva, cleanser of thought and will, 

make clean our thought and purpose : the Lord of Speech 

sweeten the food we offer. 

2 Thee, firmly set, settled in man, in spirit. 

Taken upon a hase art thou. I take thee, draught acceptable 
to Indra. This is thy home. Thee, welcomest to Indra, 

Thee set in waters, butter, realm of ether. Taken upon 
Indra. 

Thee seated in the sky, earth, air's mid-region, among the 
Gods and in the vault of heaven. Taken, etc. as above. 

3 The strength-arousing essence of the waters, gathered in 

the Sun, Essence of waters' essence, that, most excellent, 
I take for you. 
Taken, etc., as above. 

4 Cups of strength-giving sacrifice, inspirers of the sage's 

hymn — 
Of you, the handleless, have I collected all the sap and 

strength. 
Taken, etc., as above. 
United are ye twain : with bliss unite me. Parted are ye : 

keep me apart from evil. 

Books IX. and X. contain the formulas required for the performance if 
two important modifications of the Soma sacrifice, the V^japeya, Draught 
of Strength or Cup of Victory, and the Rftjasuya, Inauguration or Consecra- 
tion of a King. For the V&japeya, see Sacred Books of the East, XLI. pp. 
1—40; Hillebrandt, Ritual-Litteratur, pp. 141—143; Weber, Cber den 
Vdjapeya (Sitzungsb^richte der K. Preussischen Akademie der Wissens- 
chaften, pp. 765—813). 

1 The Sacrificer ofTers an oblation of butter and recites the text. Celestial 
Gandharva : the Qod in the form of the Sun's disc, according to Mahfdhara. 
Lord of Speech : Praj4pati. The food: vdjam. 

2 Thee: the first of the five Vcljapeya Cups which he draws for Indra. Thee 
iet in watert : he draws the second cup. The rest of the formula is repeated 
from lines 2 and 8. In the »ky^ etc, : he draws the third cup. The rest 
as in lines 2 and 8. Soma is considered as pervading the three worlds. 
Earth, Air, and Sky. 

3 He draws the fourth cup. Gathered in the Sun : meaning the purifying 
Vdyu or Wind. That most excellent : meaning Praj^pati. For you : Gods. 
The rest of the formula is repeated as above. 

4 He draws the fifth cup. Handleless : or noseless, or jawless ; without 
spouts or side-handles. Ye twain : a cup of Soma and another of Surd, a 
kind of wine or beer made from rice orbarl*»y with a kind of leaven to make 
it ferment. See Zimmer, Altindisches Leben, p. 280. 



72 TBB TEXTS OF THE [BOOK IX, 

5 Thou art the thanderbolt of Indra^ dinner of wealth : with 

thee may this man win him riches. 
In gain of wealth we celebrate with praises her, Aditi by 

name, the Mighty Mother, 
On whom this Universe of life hath settled. Thereon God 

Savitar promote our dwelling ! 

6 Amrit is in the Waters, in the Waters healing mediciner 

Yea, Horses ! at our praises of the Watsrs grow ye fleet 
and strong. 
Whatever wave, ye celestial Waters, wealth-giving, 
towering high, and swiftly rushing, is yours, therewith 
may this man win him riches. 

7 It was the wind, or it was thought, or the Gandharvas 

twenty-seven — 
These at the first harnessed the horse : they set the power 
of speed in him. 

8 Steed, being yoked grow wind^swift : be beauteous as Indra's 

right-hand steed; 
Omniscient Marats harness thee ! Tvash^ar put swiftness in 
thy feet ! 

9 What speed, Horse, was laid in thee in secret, what 

passed in wind, bestowed upon the falcon. 
With that same strength be strong for us, Courser, 

wealth-winning and victorious in battle. 
Starting to run your course, winners of riches, smell ye 

Brihaspati's portion, ye Horses. 
10 By impulse of God Savitar, true Impeller, may I ascend 

Brihaspati's highest heaven. 



5 Here begin the formulas for the chariot-racing which is a characteristie 
and important part of the Vftjapeya. The Sacrificer addresses the Chariot 
which he takes down from its stand, draws to the south of the Cb&tv^a or 
pit. and places by the altar. On whom : as Earth. 

6 He takes water and sprinkles the chariot horses, reciting the text frum 
A. V. I. 4. 4., the first line of which is taken from R. Y. I. 2S. 19. Amrit: 
nectar or ambrosia. 

7 He harnesses the off horse with the text. Wind . . . thtmgkt : as em- 
blems of rapidity. Gandhawca : see II. 8. note ; here representing the 
Kakshatras, Lunar Mansions or stages through which the Moon passes* and 
signifying the flight of time. 

8 He yokes the near horse. Omniteient : or, All*po8sessing. 

9 He yokes a third horstf as off side-horse. In ieeret : in the region of 
thy heart. In battle : or, at the gatiiering (of the Qods at sacrifice), acoordr 
ing to the ^atapatha-Br&hmapa. BrihatpatVs portion: & mess of boiled 
wild -rice, dedicated to Brihaspati the representative of the priesthood. Ther 
horses are made to smell' it in order to assure their victory. 

10 The Brahman mounts a chariot-wheel placed on a post, with the lo|i 
lowing line of text if the Saorificer is a Br&hxnaQ. Indra: as the rdpresMi^ 



vsnsB u] wsiTs YAjtmrsDA, n 

By impalse of God Savitar, true Impeller, may I ascend 

the highest heaven of Indra. 
By impulse of God Savitar, true Impeller, Brihaspati's 

highest heaven have I ascended. 
By impulse of God Savitar, true Impeller, I have ascetided 

Indra's loftiest heaven* 

11 Brihaspati, win the prize. Lift up your voices to Bphaspati. 

Make ye Briha^ati win the prize. 
Do thou, Indra, win the prize. To Indra lift your voices 
up. Make Indra winner of the prize. 

12 True hath been this your league whereby ye made Brihas- 

pati win the prize. 
Brihaspati have ye caused to win the prize. Be freed, ye 

Forest-lords. 
Faithful was this your league whereby ye have made Indra 

win the prize. 
Ye have made Indra win the prize. Be ye set free, ye 

Forest-lords. 

13 Through impulse of God Savitar, true Impeller, mine be 

Brihaspati's prize who winueth prizes. 
On to the goal, ye Steeds, winners of prizes, blocking the 
ways and meting but the courses ! 
\i Bound by the neck and at the flanks and in the inouth, 
that vigorous Courser lends new swiftness to his speed. 

Ill ■ ■ 1 T T -■ - II II Mil II IM ^1 ■■Ml ^ ■ MM^IMIW I ■ B^ ^ -wt ^^mmm^m^t^^^ 

tstive of the EahatrB or nobility ; this part of the text being used when 
the Sacrificer is a RAjanyft, a man of the princely, noble, or military class. 
The third line also is to be used when the Brahman descends from the wheel, 
if the Sacrificer be a Brfthman. and the fourth when he is a R&janya. 

Seventeen being the number sacred to Prajftpati, whose favour is to be 
won in the ceremony, seventeen four-horse chariots have been prepared and 
assembled, the goal round which they have to turn beiug the branch of an 
Udumbara tree (Ficus Glomerata) planted ' in the ground at a distance of 
seventeen bowshots from the startiug-place. 

11 The Brahman beats one of the seventeen drums ranged along the 
edge of the altar ground, and recites the text, the rest of the drums being 
considered to be Simultaneously beaten. BrikMpati: this, if the Sacrificer 
is a Brfthman. Lift up: Drums. Indra: this, if the Saciificer is a 
Rftjanya. 

12 After the racing he takes down, with the text, the drum that has been 
beaten, and the others in silence. Your league : the union of your voices. 
Brikaepati . . . Indra: as in verse 11. Forett'hrdi: trees, the drums 
made chiefly of wood. 

13 This refers to an earlier stage of the proceedings When the Sacrificer 
mounts the chariot. 

14 The Adhvaryu makes an offering of butter, or addresses the running 
hones with two verses taken respectively from R. Y. IV. 40. 4, 8. Dadhihrdt^ 
or in the crude form, Dadhikrft : a kind of divine horse, probably a perso- 
nification of the morning Sun. The word appears to be an apocopated form 
of Dadhikrivaa in the following verse, with which it is interchangeable* 



74 THE TEXTS OF THE [BOOK IX, 

Drawing himself together as his strength allows, Dadhikr^s 
speeds along the windings of the paths. All-hail ! 

15 His pinion, rapid runner, fans him on his way, as of a bird 

that hastens onward to its aim, 
And, as it were a falcon's gliding through the air, strikes 
Dadhikr&van's sid« as he speeds on with might. All-hail ! 

16 Bless us the Coursers when we call, while slowly they move, 

strong singers, to the Gods' assembly. 
Crushing' the wolf, the serpent, and the demons, may they 
completely banish all affliction. All-hail ! 

17 May all those vigorous Coursers listen to our cry, hearers 

of invocation, speeders on their way ; 
Winners of thousands, fain to win where meed is won, who 
gather of themselves great wealth in every race. 

18 Deep-skilled in Law Eternal, wise, immortal, Coursers, 

help us in each fray for booty. 
Drink of this meath, be satisfied, be joyful: then go on 
paths which Gods are wont to travel. 

19 To me come plenteous growth of wealth ! Approach me 

these,^ Heaven and Earth, who wear each form and figure ! 
Hither may Father come to me, and Mother. Soma with 
immortality approach me ! 

20 To the Friend, Hail ! To the Good Friend, Hail ! To the 

Later-born, Hail ! To Resolution, Hail ! To the Vasu, Hail I 
To the Lord of Days, Hail ! To tlie Failing Day, Hail ! 
To the Failing sprung from the Transitory, Hail ! To the 
Transitory sprung from the Final, Hail ! To the Final 
Mundane, Hail ! To the Lord of the World, Hail ! To the 
Sovran Lord, Hail ! 

16 He addresses the horses with the text from R. V. VIL 38. 7. Strong 
singers : or, perhaps, high*mettled. 

1 7 He addresses them again with the text from R. V. X. 64. 6. Meed : the 
priestly fee. 

18 He addresses them a third time with the text from R. V. VII. 38 8. 
Tkit meath : a mess made of wild«rice which the horses are made to smell 
before the race and to drink after it. See verse 9. 

19 The ISacrificer having dismounted from the chariot touches the meiB of 
wild-rice and recites the text. Father: Heaven. Mother: £arth; or per- 
haps the Saorifioer's parepts are intended. 

20 TheAdhvaryu makes twelve oblations with the dipping -spoon, or 
makes the Sacrificer recite the following twelve formulas, one for each 
month, addressed to Praj4pati as the Presiding Genius of the Year. Tht 
Fiiend : perhaps the first month after the winter solstice when the weather 
becomes milder. The Lord of Days : the month containing the longest day. 
The meaning of some of these fanciful expressions is obscure, and their 
applicability to the respective months is not apparent. Cf. XVIII. 28; 
XXIL 32. 



VERSE 26.] WHITE TAJVRVBDA. 75 

21 May life suceeed through sacrifice. May life-breath thrive 

by sacrifice. May the eye thrive by sacrifice. May the 
ear thrive by sacrifice. May the back thrive by sacrifice. 
May sacrifice thrive by sacrifice. 
We have become the children of Prajslpati. Gods, we have 
gone to heaven. We have become immortal. 

22 In us be your great might and manly vigour, in us be your 

intelligence and splendour. 

Obeisance to our Mother Earth ! Obeisance to our Mother 
E^h! 

This is thy Sovranty. Thou art the ruler, thou art control- 
ler, thou art firm and stedfast. 

Thee for land-culture, thee for peace and quiet, thee for 
wealth, thee for increase of our substance. 

23 Of old the furtherance of strength urged onward this Sovran 

Soma in the plants and waters. 
For us may they be stored with honey : stationed in front 
may we be watchful in the kingdom. All -hail ! 

24 The furtherance of strength extended over this heaven and 

all the worlds as sovran ruler. 
He, knowing, makes the churl a bounteous giver: wealth 
may he grant us with full store of heroes. All-hail ! 

25 Surely the furtherance of strength pervaded all these exist- 

ing worlds in all directions. 
From olden time the King moves round, well knowing, 
strengthening all the people and our welfare. 

26 As suppliants, for aid we grasp Soma the King, and Agni, the 
Adityas, Vishnu, Siirya, and the Brahman-priest Brihaspati. 

21 He offers six oblations, or makes the Sacrificer recites the following 
six formulas, odb for each season, belonging to Praj&pati as Lord of the 
Year. Sacrifice: meaning the Vftjapeya now in course of performance. 
The back : or, possibly, a special arrangement of Sftmans called Prishtha. 
We have gone to heaven: or, to light ; here the Sacrificer, mounting by a 
ladder, touches the dough cap or head-piece of the sacrificial stake. Become 
immortal: he mounts higher till his head is above the top of the stake. 

22 He looks towards the four quarters of the sky and the intermediate 
points, and addresses the text to them or t<> their presiding deities. Obeis- 
ance: here he looks on the ground. Thy Sovranty: he points to a seat of 
Udumbara wood, on which he ^spreads a goat>skin. Thou : addressed to the 
Sacrificer whom he seats on the Asandi or throne. Thee: * I seat ' understood. 

23 He offers oblations of milk, rice and other gi^n collected in a ven^el 
•f Udumbara wood, and recites seven texts. These offerings are called 
V^japra»avanSya, Strength-Furthering, the iirst three texts beginning with 
VSjasya . . . prcuavah, the furtherance of strength. Of old ; in iSie be« 
ginning of qreatfon. The churl ; literally, * him who is unwilling to give.' 

.2Q Taken with a variation from R. V. X. 141. 3. 



76 THE TEXTS OF THE [BOOK IX. 

27 Urge Aryamafi to send us gifts, and lodra, and Brihaspati, 
Yak, Vishnu, and Sarasvati, and the strong Courser Savitar* 

28 Agni, speak kindly to us here, be graciously inclined to us. 
Winner of thousands, gtant us boons, for thou art he who 

giveth wealth. 

29 Let Aryaman vouchsafe us wealth, and P&shani and Brihas- 

pati. 
May VHk the Goddess give to us. All-hail ! 

30 Thee by the radiant Savitar*s impulsion, with arms of 

Asvins, with the hands of Piishan. 
To Vak Sarasvati's controlling guidance, hers the controlling 

leader, I consign thee. 
I with Brihaspati's supreme dominion endow thee by the 

balm of consecration. 

31 With the monosyllable Agni won vital breath : may I win 

that. With the dissyllable the Asvins won bipeds : may 

I win those. With the trisyllable 
Vishnu won the three worlds : may I win those. With 

quadrisyllable metre 
Soma won four-footed cattle : may I win those. 

32 With five-syllable metre PCbshan won the five regions : may 

I win them. 

With six-syllable metre Savitar won the six seasons : may 
I win them. 

With seven-syllable metre the Maruts won the seven domes- 
tic animals : 

May I win them. With octosyllabic metre Bfihaspati won 
the G4yatr! : may I win that. 

33 With nine-syllable metre Mitra won the Trivfit Stoma: 

may I win that. With decasyllabic metre Varuna won 
Virij : may t win that. 

- 

27 Taken from R. V. X. 141. 5, Yftk, the (jk>dde8s of Speech, being sub- 
stituted for Vata tbe Wind-Ood. 

28 Taken with a slight variation from R. V. X. 141. 1. 

29 The first line is taken from R. Y. X. 141. 2, Piishan being sabstituted 
for Bhaga the Distributor of food or w^dth. 

30 Thu : * 1 besprinkle ' understood. The priest sprinkles the Sacrificer 
with the remainder of the sacrificial elements. / endow tku : addressing 
him by his name. 

31 He offers oblations, or makes the Sacrificer recite the Ujjitis or Victory. 
Formulas. MonosyUdbU: metre of one syllable. Six Seatom: Spring, 
Summer, Rains, Autumn, Winter, Dews. See II. 82. 

32 Seven domettic aninaU : ox, horse, sheep, goat, mule, ass, man. See 
The Hymns of the Atharva-veda, II. ZL 1, note ; III. 10. 6 and note. 

33 Trivrit Stoma : Triple Praise-Song ; a recitation in which first the first 
three verses of each triplet of R. V. IX. 11 are sung together, then the 
•ecoad verses, and lastly the third. 



VSBSE 37.1 WHITE YAJUHVEDA. 77 

With hendecasjrllabic metre Indra won Trishtup : may I 

win that. 
With dodeeasyllabijG metre the AU-^ods won Jagatt : may 

I win that. 

34 The Vasus by thirteen-ajllable metre won the Thirteenfold 

Stoma : may I win that. The Badras by fourteen-sy liable 
metre won the fourteenfold Stoma : may I win that. The 
Adityas with fifteen-syllable metre won the Fifteenfold 
Stoma : may I win that Aditi with sizteen-syllable metre 
won the Sixteenfold Stoma : may I win that. Praj^pati 
with seventeenfold metre won the Seventeenfold Stoma : 
may I win that. 

35 This is thy portion, Nirriti I Accept it graciously. All-hail ! 
To Gods whose guide is Agui, to the eastward-seated Gods, 

All-hailj 
To Gods whose guide is Yama, to the southward-seated 

Gods, All-hail ! 
To Gods whose guides are the AU-Gods, those who are seated 

westward. Hail ! 
Hail to the northward-seated Gods, to those whose guides 

are Mitra and Varuna or the Marut host ! 
To Gods whose guide is Soma, who, worshipful, sit on high. 

All-bail I 

36 Gods who have Agni as their guide, whose seat is eastward, 

Hail to them 1 
4 Gods who have Yama as their guide, whose seat is southward. 
Hail to them ! 

Gods who have All-Gods ais their guideS) whose seat is west- 
ward. Hail to them ! 

Gods who have Mitra-Yarazia for guides, north-seated. Hail 
to them ! 

Gods who have Soma as their guide, high-seated, worshipful, 
Hail to them] 

37 Agni, subdue opposing bands and drive our enemies away. 
Invincible, slay godless foes; give splendour to the worshipper. 

35 Here begin the formulas for the B&jasuya or Eing*8 loaugtiratioD, 
the Ceremony in verse 30 being merely an entr'aete, A rice'Cake is prepared 
for Anumati or Divine Favour ; then the Sacrificer takes a firebrand, goes 
towards the south, and having made up a fire in a natural cleft in the 
ground, or on barren land, offers to Nirriti, or Earth in her lowest depths. 
ThU: mess of meal. He offers in five fires, or in five parts of the fii^, to 
the five classes of Gods mentioned, with an address to each class. 

37 He then offers the Ap&mftrga oblation, an exorcising ceremony per- 
formed with seeds of the Apdmdrga plant (Achyranthus Aspera : see The 
Hymns of the A. V. IV. 17. 6), having taken a firebrand from the southern 
fire, and reciting the text from K. V. III. 24. 1. 



78 WHITE YAJURVEDA. [BOOK IX. 

38 Thee at the radiant Savitar's impulsioo, with Asvins' arms 

and with the hands of Pusban, 
I offer with the strength of the Upimsu. Slain is the demon 

brood. All-hail ! 
Thee for the slaughter of the brood of demons. The demons 

have we slain, have slain. So-and-So, So^and-So is slain. 

39 Savitar quicken thee for sway of rulers, Agni of householders, 

of the trees Soma, 
Brihaspati of Speech, for lordship Indra, Rudra for cattle, 
Mitra for true-speaking, Varuna for the sway of Law's 
protectors. 

40 Gods, quicken him that none may be his rival, for mighty 

domination, mighty lordship. 
Him, son of Such-a-man and Such-a-woman, of Such-a-tribe. 
This is your King, ye Tribesmen. Soma is Lord and King 
of us the Br^hmans. 

38 He puts the fire together and offers an oblation of Ap&m&rga seeds. 
Updmsu : the Soma libation so named. See VI. 30. Thee for the slaughter : 
with these words he throws the dipping-spoon towards the place where he 
offers oblation. So-and-So : in the performance of the ceremony the name 
of the enemy whom the Sacrificer wishes to destroy is to be substituted for 
the asau (iste) of the text. Of. VII. 3. 

39 Oblations are prepared for the eight Devasfis, Quickening or Further- 
ing Gods, and the Adhvaryu recites the formulas holdm? the Sacrificer by 
the right arm, and proclaiming his name and parentage. Riders : or * orders/ 
according to Mahidhara ; savdndm, from «u ' to impel,' the root of Savitar, 
Impeller, ffouteholders : Grihapati, Lord of the Household, being a little> 
of Agni. Trees : Soma being called Vanaspati, Tree or Plant par exedlence. 
Speech : Brihaspati being Lord of Speech, i. e. Prayer. Lordship ; or pre- 
emiuence, Indra representing royalty and being King of Gods< Cattle: 
Rudra being Pasupati,. Lord ol Beasts or Oattle. True-speaJcin^ : Mitra, as 
the Sun, being csdled the Truthful (Solem quia dicere falsum Andeat?). 
Law's : Varuna being the Mond Governor of the world. 

40 ffim : he pronounces the name of the Sacrificer. 8ueh-a-man, etc. : 
he declares the names of the Sacrificer's parents. Tribe : or people. THbeS' 
Ttien . or, people : here the name of the tribe or people^ e. g. Te Knrus, or 
Pa&ch&las, or Bharatas, as the case may be, is to be substituted in the per- 
formance of the ceremony. 



BOOK THE TENTH. 



The Gods drew waters with their store of sweetness, soccQ' 

lent and observant, king-creating, 
Wherewith they sprinkled Varuna and Mitra, wherewith 

they guided Indra past his foemen. 

2 Wave of the male art thoa, giver of kingship. Do thou — 

All-bail ! — bestow on me the kingdom. 
Wave of the male' art thou, giver of kingship. Do thou on 

So-aud So bestow the kingdom. 
Thou hast a host of males, giver of kingship. Do thoa — 

All-hail ! — bestow on me the kingdom. 
A host of males hast thou, giver of kingship. Do thou on 

So-aud-So bestow the kingdom. 

3 Swift at your work are ye, givers of kingship. Do ye — All- 

hail ! — bestow on me the kingdom. 
Swift at your work are ye, givers of kingship. Do ye on 

So-andSo bestow the kingdom. 
Endowed with strength are ye, givers of kingship, etc. 
O'erflowing floods are ye, etc. 

The Waters' Lord art thou, giver of kingship. Do thou, etc. 
The Waters' Child art thou, etc. 

The Rftjasuya Ceremony is continued, with formulas for the collection 
and mixing of waters from different streams and sources for the Abhisheka, 
Aspersion or Consecration of a King. For fuller details of the Sacrifice, see 
Sacred Books of the East, XLI. pp. 73 seq ; Weber, Cher den lUjas^ya ; 
Hillebrandt, Ritual-Litteratur, pp. 148—147. 

1 The Adhvaryu first takes water brought from the Sarasvatt, the sacred 
river of the earlier Hindus, and recites the text. Varuna and Mitra : pre- 
decessors, as Kings, of Indr^. 

2 Of the male : rused by a male animal, beast or man. He steps into the 
water, and takes the ripple that rises in front of him. Ontne: to be trans- 
ferred to the Sacrificer. So-and-$o : the Sacrificer who is to be consecrated 
Ring, and whose name he mentions. ffo»t ofmale$ : the ripples are likened 
to an opposing band of armed men. With this formula he takes up the 
wavelet that rises behind him^ 

3 Stanzas 1 and 2 are formulas for taking water from a tank or pool— 
tbat in stanza 1 being mixed with Saittsvat! water ; he now takes water 
from a stream. So-and-So: as in verse 2. Endowed vjith strength: which is 
to be conferred upon the Sacrificer. He takes water that runs in the opposite 
direction. O'erftomng : signifying abundant wealth. He takes water that 
escapes from Its channel. Waters* Lord: he takes water that has been 
brought from the sea. Waters' chUd: he takes water from an eddy. 



so THE TEXTS OF TEE [BOOK X. 

4 With sun-bright skins are ye, givers, etc. 
Brilliant as Suns are ye, etc. 
Bringers of joy are ye, etc. 

Dwellers in cloud are ye, etc. 

Desirable are ye, etc. 

Most powerful are ve, etc. 

Endowed with might are ye, etc. 

Man-nourishing are ye, etc. 

All-nourishing are ye, etc. 

Self-ruling Waters are ye, giving kingship. On So-and-So 

do ye bestow the kingdom. 
Together with the sweet let sweet ones mingle, obtaining 

for the Kshatriya mighty power. 
Rest in your place inviolate and potent, bestowing on the 

Kshatriya mighty power. 

5 Brilliance of Soma art thou : may my brilliance grow like 

thine. 
To Agni Hail ! To Soma Hail ! To Savitar Hail ! To Sara- 
svati Hail ! To Pdshan Hail ! To Brihaspati Hail ! To 
Indra Hail ! To the Noise Hail ! To Fame Hail ! To Amsa 
Hail ! To Bhaga Hail ! To Aryaman Hail ! 

6 Ye are two strainers, Varuiia's own possession. I make you 

pure at Savitar's impulsion, with flawless strainer, with 
the beams of Sdrya. 
Thou, friend of speech, heat-born, art undefeated. Soma's 
share art thou. Hail, ye king-producers ! 

4 WUh tun-hrighJt shim: he takes water from a pool on which the san 
shines. Brilliant: rain-water that falls in sunshine. Bringertofjoy: water 
from a lake. DweUen tn cl(nfd: ' fold-dwellers' : Eggeling ; waters from a 
welL Dairable: or, perhaps, obedient : the water of dew-drops. Most powtr^ 
ful: he takes flowing honey. Endotoed vM might : fluids of an unborn calf. 
Man nouritking : milk. AU-nourishing: claiified butter. Self -ruling: sun- 
motes whloh, after taking seventeen kinds of water, he takes and mingles 
with them. Together : he mixes them all in a vessel of Udumbara wood. 
The Kthatrijfa : the piinoe who is being ooQsecrated King. 

5 He spreads a tiger-skin, one of the emblems of royalty, before tba 
Maitrftvaruna's dJmhi^d or Are-hearth, and recites the formulas. Of Soma : 
because Indra became a tiger after he had drunk Soma, says the Commen- 
tator. The tiger, in the Atharva-veda, is the king of beasts ind the type o| 
heroic strength and courage. See A. V. IV. 8. 4, 7. The Noi$e : of his pro- 
clamation as king. AfKkfa : the«ai9e of one of the Adityae. 

6 fle makes two strainers (see I. 3), and interweaves them with goMt 
Friend oftpeeek: the mingled waters are addressed in the singular number. 
Mao, it is said, has the power of speech so long as there is water in his 
vital aire or breathings. HeaJt-bom: from fire smoke, from smoke doudt 
Irom cloud water. Soma*% ehare : when the priests moisten the plant with 
water. 



TERSE 10.] WHITE YAJUEVEDA. 81 

7 Sharers in joy are these majestic Waters, inviolate, indus* 

trious, investing. 

In these as homes hath Varuria made his dwelling, he, Child 
of Waters, in the best of mothers. 

8 Thou art the inner caul of princely power. Thou art the 

outer caul of princely power. Of princely power thou art 
the womb, the nav^l. 

Thou art the Vritra-slaying arm of Indra. Mitra's art thou, 
thou Varuna's possession. With thee to aid may this man 
slaughter Vritra. 

Cleaver art thou ; thou Render \ thou art Shaker. Protect 
him ye in front, protect him rearwards ; protect him side- 
. wards ; from all quarters guard him. 

9 Visible, ye men. Informed is Agni, Master of the House- 

hold. Informed is Indra of exalted glorv. Informed are 
Mitra-Varuna, Law-Maintainers. Informed is PAshan, Lord 
of all Possessions. Informed are Heaven and Earth, the 
All-propitious. Informed is Aditi who gives wide shelter. 

10 Appeased by sacrifice are biting creatures, Ascend the East. 
May Gfiyatri protect thee, the psalm Rathantara, the 
triple praise-song, the season Spring, and the rich trea- 
sure, Priesthood. 



7 Sharers in Joy t 'playmates' : Dggeling. He moves them into various 
consecration vessels of Pal^a and Udumbara wood. Investing: forming the 
raiment of Varuna in the ocean of air. ^est of mothers : or, most maternal, 
as nourishing all life. 

8 The royal Sacrificer puts on various garments, first a t^rpya^ perhaps a 
silk under-garment (See Saored Books of the East, XI^I. 85 note) which is 
addressed in the first formula of the verse. Inner caul: or amnion. Outer 
caul: or chorion ; he puts on a woollen garment which is thus addressed. 
The womb : he puts on a mantle. The navel : he puts on a turban with the 
ends banging down, which is thus addressed. These garments symbolize 
the development of an embryo till it reaches n^aturity, and the progressive 
stages of the King's Consecration. Vritra-slaying arm: the Adhvaryu strings 
a bow, an emblem of military and princely rank. Mitra's : he addresses 
the right end of the bow. Varuna^s : the left end. Thee : the bow. Vritra : 
the typical enemy ; all foes. He then gives the King three arrows, and 
addresses each by name. Shaker: Kshum^ ; causing the foe to tremble. 

9 He recites the formulas announcing and introducing the newly^consp- 
crated King. Visible: he stands before you. I^^^d of all possessions : or, all- 
knowing. 

10 He puts a piece of copper in the mouth of a long-haired person, that 
is, a eunuch, seated in the Sadas. Biting creatures : such as serpents, or 
lUkshasas who disturb sacrifices. Rathantara : one o( the most important 
Stoans, consisting of verses 22, 23 of R. V. VII. 32 = S^ma7eda II. i. i. U. 
triple praise-song : or Trivrit Stoma. See 13^. 33. 

6 



82 THE TEXTS OF THE [BOOK X, 

11 Ascend the Soath. Be thy protectors Trishtwp, the Bribat 

Saman, the fifteenfold praise-song, the season Summer, 
and the treasure Kingship. 

12 Ascend the West. May Jagati protect thee, the psaltn Vai- 

rupa, the seventeenfold pi*aise-song, the Rain-time, and 
that store of wealth, the People. 

13 Ascend the North. Thy guardians be Anushtup, Vairaja 

psalm, the twenty-onefold praise-song, the season 
Autumn, that rich treasure Fruitage. 

14 Ascend the Zenith. Pankti be thy keeper, Sakvara, Raivata 

the pair of Samans, 
Praise-songs the thirty-threefold and thrice-ninefold, both 

seasons. Winter, Dews, that treasure lustre. 
The head of Namuchi hath been cast from me. 

15 Brilliance of Soma art thou, may my brilliance grow like th ine. 
Save me from death. Vigour art thou, victory, everlasting life. 

16 With golden bodies, at the flush of morning, ye rise on 

high, two Sovran Lords, and Siirya. 
Ascend your car, Varuna and Mitra : thence view infinity 

and limitation. 
Thou art Mitra, thou art Varuna. 

17 Thee with the strength of Soma, Agni'4 lustre, with Swrya'a 

splendour, Indra's might [ aprinkle. 

Be lord of princes : safe past arrows guard him. 

- '■ - — — — ■ 

1 1 The Ring is now called on to ascend, that is, to master, the four qoar- 
ters of the sky and the zenith and so to assume universal sovranty. Bi'ikaltr 
See VII. 22 note. 

12 VaiiUpa: the name of an important Saman 

13 ^ nushtup : a Yedic metre of four octosyllabic Pddas ot quarter-Terses. 
Vairdja : another important S^man. 

14 Pankti : a metre of five octosyllabic P&dafi. §dkvar<i, Haivata : two 
important Samans. Dew9: one of the six seasons, comprisiog the montks 
M&gha and Ph&lguna. Lmtre : spiritual light. The head of Namueki : he 
kicks away a piece of lead which has been placed on the hinder part of the 
tiger-skin (see X. 5 ). The lead symbolizes the head of the demon Namiu^ 
torn off by Indra. See The Hymns of the Rigreda, Iud«z. 

15 The first line is repeated from X. 5w Th^ King steps on the tiger-skia. 
Save me : he addresses a piece of gold placed under his foot. Vifftmr art 
thou: another piece of gold, pierc^ with nine holes^ and placed on the 
King's head. 

16 The AdhTaryu raises the King's arms, witti the text taken, with vari- 
ations, from R. V. V. 62. 8. Infinity and limitation : or Aditi and Diti^ 
the former being infinite Nature and the latter a vague abstract conception 
regarded as a Goddess in contrast to her ; the two together meaning the 
entire aggregate of visible nature, 

17 The Purohita (the King s household priest) orthe Adhvarya sprinkler 
kim as he stands looking eastward. He is also sprinkled by his bvother. 



VEnSE 21] WHITE TAJURVEDA, 8S 

18 ^IX. 40. 

19 Forth from the summit of the bull, the mountaia, pouring 

spontaneously, the ships keep moving. 
They, lifted up, have turned them back and downward, still 

flowing onward, after Ahibudhnya. 
Thou art the stepping^orth of Vishnu : thou art "Vishnu'a 

outstep ; Vishnu's step art thou. 

20 PrajApati, thou only comprehendest all these created forms, 

and none beside thee. 
Give us onr heart's desire when we invoke thee. So-and-So'a 

father is this man. Sire of this man is So-and-So. 
May we — All-hail 1 — be lords of rich possessions. 
What active highest name thou hast, Rudra, therein thou 

art an offering, art an offering at home. All-hail ! 

21 Indra's bolt art thou. I by the direction of Mitlft-Varuna, 

Directors, yoke thee. 
I, the uninjured Arjuna, mount thee for firmness, thee fbr food. 
By quickening of the Maruts be thou vietor. May we obtain 

by mind : with power united. 

22 Let us not, Indra, conqueror of the mighty, unfit through 

lack of prayer fail to obtain thee. 
Ascend the car which thou whose hand bears thunder 
controllest, and the reins with noble horses. 



a friendly lUjanya, and a Vaisya, man of the people or third class, ffom the 
three other vessels of consecrating water, made respectively of Udumbara, 
Banyan or Ficus Indica, and Asvattha (Ficus Religiofia) wood. Oucurd kim : 
Soma, according to Mabldhara. 

19 The buUf the mountain : originally meaning a mighty docid, and here 
the King, preeminent over all, from whose hefM the ^6pB of consecrating 
water flow. Ships: streams of water. Lifted u]^: frotn the earth by the 
Sun. Ahibudhnya: a mysterious atmospheric deity, regents the depths 
of the firmament ; the Dragon of the Deep. See Tlie Hymns of the Rig< 
veda, Index. The stepping-forth : the Sacriflcer is made to take tht^ steps 
on the tiger-skin in imitation of Vishnu's three strides, as the Son^ o?er 
earth and through firmament and heaven. 

20 The Sacrificer, with his son holding on to him behind offers an oUation 
in the fire at the door of the sacrificial hall (the Q^rhapatya fire) and recitea 

the text, taken, with additions, from R. V, X. 121. 10. So^tind^'t $o^ 

and-So: the names of son and father are to be substituted, ^ndra: 
addressed as Lord of Cattle, the chief wealth of the earlier Hindus. Actvv4: 
powerful to injure : Mahidhara. Thou : he addresses the oblatien of thd- 
residue of the sacrificial material. 

21 He takes down the Vdjapeya chariot from its stMid (see IX. 5) and 
yokes the four horses at the right comer of the altar. Aryuna : a name of 
Indra, whom the Sacrificer, as King, represents. Be thou victor : he ad<ke6Sea 
the off yoke horse. By mind : he stops the chariot in the midst of the aB< 
sembled cows. By power : he touches a cow with the end of the bow. 

22 He gives the owner of the cows, his brother, as many ae, or mord 
than, he has taken by the symbolical act oi touching one m verse 21^ and • 



Si THE TEXTS OP TEE [BOOK X. 

23 All hail to Agui, Master of the Householdl All-hail to Soma, 

Sovran of the Forest ! 
All-hail to the great vigour of the Maruts ! All-hail to the 

effectual might of Indra ! 
Injure me not, Mother Earth, and may I never injure thee. 

24 The Hamsa throned in light, the Vasu in mid-air, the 

Priest beside the altar, Guest within the house, 
Dwelling in noblest place, mid men, in truth, in sky, born 
of flood, kine, truth, mountain, he is mighty Law. 

25 So great art thou : life art thou ; give me life. 

Mate art thou : thou art splendour ; give me splendour. 
Strength ait thou : give me strength. I draw you down- 
ward, two arms of Indra mighty in achievement. 

26 Fair art thou, good to sit on, womb of kingship. 

Sit on the fair one, sit on that which offers a pleasant seat : 
sit in the womb of kingship. 

27 Varuna, Law's maintainer, hath sat down among his people, he 
Most wise, for universal sway. 

28 Supreme Lord art thou. May these five regions of thine be 

prosperous. Brahman ! Thou art Brahman. Savitar ait 
thou, faithful in impulsion. Varuna art thou, he whose 
power is real. Indra art thou, whose strength is of the 
people. Rudra art thou, the very kind and giacious. 



then parses on in front of the Sacrificial Stake and stops the cbftriot before 
the hall where he recites the text which is partly taken, with variations, 
from R. V. V. 33. 3. 

23 He offers the four Rathavimochantya or Car^unhamessing oblations 
with their respective formulas. 

24 He dismounts from the chariot reciting the text taken from R. V. lY. 
40. 5. ffafj^a : or Swan ; the Sun who floats through the sky. 

In truik: or in the sacrifice. Kine: or rays of light. Mountain : cloud 
behind which he rises. Mighty law: * the great truth': Kggeling. 

25 The Sacrificer touches one of two gold discs or beads fastened on the 
right wheel of the car*stand, and addresses it with the text. Life: cf. X.15. 
Strength art thou: he touches and addresses a branch of an Udumbara tree 
which has been hidden in the wheel-track. / draw : the Adhvaryu draws 
the Sacrlficer's arms down to the mess of curds placed on the tiger-skin. 

26 Fair art thou : the Adlivaryu addresses a throne of Ehadira wood 
(Acacia Catechu) which has been placed on the tiger-skin. Good to tit on : 
he spreads a mantle on the seat. Womb of hingship ; investing the embryo 
King' Sit : he addresses the Sacrificer. 

27 The Adhvaryu touches the Sacrificer's breast with the text from R.'Vt. 
I. 25. 10. Varuna : the moral Qoveruor of the world, typifying the new 

King. 

28 He puts five dice into the Sacrificer's hand, in the shape of golden 
shells, representing the four quarters of the sky and the zenith. See S. B. E. 
XU. IQ. Q> note. Brahman ! : the Sacrificer addresses the Brahman pri^t. 



V£RS£ 32] WfflTB YAJURVEDA. 85 

Doer of much, Improver^ Wealth-increaser ! 
Indra's bolt art thou. Be therewith my vassaL 

29 May spacious Agni, Lord of Duty, gladly, vast Agni, Dutj'd 

Lord, accept the butter. All-hail ! 
Hallowed by Svah4, with the beams of Siirya, 8tr|ve for his 
ceutral place among the kinsmen. 

30 I creep forth urged onward by Savitar the Impeller ; by 

Sarasvati, Speech; by Tvashtar, created forms; by Pushao, 
cattle ; by this Indra ; by Brihaspati, Devotion ; by 
Varupa, Power > by Agni, Brilliance ; by Soma, the King } 
by Vishnu the tenth Deity. 

31 Get dfessed for the Asvins. Get dressed for Sarasvati. 

Get dressed foi* Indra the Good Deliverer. 
Soma the Wind, purified by the strainer, Indra's meet 
friend, hath gone overflowing backward. 

32 What then ? As men whose fields are fall of barley reap 

the ripe corn, removing it in order, 
So bring the food of these men, bring it hither, who pay 

the Sacred Grass their spoken homage. 
Taken upon a base art thou. Thee for the Asvins. 
Tiiee for Sarasvati, and thee for Indra, for the Excellent 

Protector. 

«— — » — ■■ — — — .. ■ , « 1 

Thsa art Brahman : the priest's reply. Varur^aj etc.: the priest's second 
reply to the Sacrificer's secoud address. Indra art thou. : the third reply to 
the address repeated for the third time. Rudra : as above, the fourth time. 
D«er of much : the priest addresses the Sacrificer for the fifth time. Indra's 
bolt : the wooden sacrificial sword is addressed, which the Purohita or the 
Adhvaryu hands to the Sacrificer. It is to be used for marking out tlie gam- 
ing>ground ; on which the dice are thrown, and the winning numbers pre- 
sented to the King as tokens of victory ani^ Supremacy. 

30 Formulas for the Dasapeya (To be Drunk by Ten) Libations or Sacri- 
fices. The priests, officiating and others, a hundred in number, meet toge- 
ther at the ceremony on a Soma-pressing day, and having each counted ten 
ancestors who have offered Soma sacrifices, perform the Samsrip or Creep- 
ing oblation, so called because the piiests creep along to their respective 
fire- fa earths. The formula is recited by each of the priests. 

31 Formulas follow for the performance of the Sautrftmant, a ceremony 
originally instituted to obviate or atone for excess in Soma drinking, subse- 
quently a supplement to other sacrificial rites. Get dressed : he addresses 
the Surft (see IX. 4) prepared for the ceremony. Good Deliverer: Sutra- 
man, whence the name of the sacrifice is formed. Soma : he purifies the 
Surd in a vessel with blades of Darbha grass. Tfie Wind: meaning, accord- 
ing to Mahidhara, (purified) by the wind. According to the St. Petersburg 
Lexicon, vdyu here means * inviting,' a rendering adopted by Prof. Eggeling, 
The word may, perhaps^ mean 'punfying.' Cf. the plural vdya/vdikf 'breezes/ 

82 He throws meal of Badarl or Jujube fruit into the purified Surft and 
draws a draught of the liquor in a vessel of Vaikankata (Flaoourtia Sapida) 
wood, with the text, taken, with an important variation in the last r&da^ 
from K V. X. 181. 2. 



B$ WHITE YAJURVEDA, [BOOR X 

33 Ye Asvins, Lords of Splendour, drank full draughts of 

grateful Soma juice, 
And aided Indra in his deeds with Namuohi of Asura birth. 

34 As parents aid a son, both Asvins aided thee, Indra, with 

their wondrous powers and wisdom. 
When thou with might hadst drunk the draught that 
gladdens, S&rasvati, Bounteous Lord, refreshed thee. 

33 The Sacrificer recites two Inviting Texts taken from R. V. X. 131. 4, 
5. Namuehi : see X. 14. This Asura, the friend of Indra, is said to have 
^drunk up, with Sur& and Soma, the manly strength of Indra who, on his 
complaining to the Asvins and SarasvaU, received from them a thunderbolt 
in the shape of the waters' foam with which he cut or tore ofif Namuchi's head. 




BOOK THE ELEVENTH. 



Harnessing, first of all, the mind, Savitar having stretched 

the thought 
With reverent look upon the light of Agni bore them up 

from earth. 

2 By impulse of God Savitar we with our spirit harnessed strive 
With might to win the heavenly. 

S Savitar, having harnessed Gods who go to light and heaven- 
ly thought, 

Who will create the lofty light — Savitar urge them on their 
way ! 

4 The priests of him the lofty priest well skilled in hymns, 

harness their spirit, yea, harness their holy thoughts. 
He only, skilled in rules, assigns their priestly tasks. Yea, 
lofty is the praise of Savitar the God. 

5 I yoke with prayer your ancient inspiration : may the laud 

rise as on the prince's pathway. 
All Sons of the Immortal One shall hear it, who have resorted 
to celestial dwellings. 

Boaks XI. — XVIII. contain formulas for the construction of altars or 
hearths for the various sacrificial 6res, and first and chiefiy for building up 
with about 10,800 bricks, all laid with special consecrating texts, the 
Uttararedi or High AUar which represents the Universe and is identified 
with Agni himself. This ceretnouy, called the Agnichayana requires a 
year for its complete performance and is of corresponding importance ( see 
Sacred B(K»ks of the East, XL III., Introduction ). The High Altar is con- 
structed in the shape of an outspread bird, probably an eagle or a falcon. 

1 Httmesting : applying to the holy work. Savitar: the Impeller, here 
meaoing Praj4pati, the Lord of creatures, who is identified with Agni, that 
is the Fire Altar which is now in be built. Them : oblations ; or bricks, 
according to Mah!dhara. With this and the seven following formulas the 
Adhvaryu offers an eightfold oblation, that is, a single oblation of eight 
dipping-spoonfuls of clarified butter poured into the offering-ladle. 

2 To toin the heavenly : to merit heaven by the due performance of our 
task. 

3 Having harneued : engaged them in Agni's service. By thought : or 
devotion, or skill. Lofty light : the Sun, Agni. On their way : to perform 
their task. 

4 Taken from R. V. V. 81. 1. The lofty Priest : Savitar ; or Agni-Praj4- 
pati. Well thiUed in hymns : or * inspirer of devotion ' : Eggeling. Bules : 
that regulate sacrifice. 

5 Taken from R. V. X. 13. 1. Your : referring to the Sacrificer and his 
wife, according to Mahldhara. Inspiration : hrahma ; according to Mah!- 
dhara, the vital air««, the Seven Rishi?, and Brdhmans who are engaged in 
the holy work. The princess pathway : the prince or noble is the Sacrificer, 
whose. praiee is to pervade earth and heaven. Sons of the Immortal One: 
the Gods whose father is Prajdpati. 



88 fHE fEXfS OP f^M [BOOK tt 

6 Even he, the God whose going forth and majesty the other 

Deities have followed with their might, 
He who hath measured the celestial regions out by his great 
power, he is the Courser Savitah 

7 Our sacrifice, God Savitar ! speed forward : sp^ed to his share 

the sacrifice's patron. 
May the celestial Gandharva, cleanser of thought add will, 

make clean our thoughts and wishes. 
The Lord of Speech sweeten the words we titter ! 

8 God Savitar, speed this God-loved sacrifice of ours, fiiend- 

findiug, ever-conquering, winning wealth and heaven. 
Speed praise>song with the sacred verse, Rathantara with 
Gayatra, Brihat that runs in Gayatra. All-hail \ 

9 By impulse of God Savitar I take thee, with arms of Asvinte, 

with the hands of Pushan, in Angiras* manner, with 
Gayatri metre. 
From the earth's seat bring thou Purishya Agni, as Angiraa 
was wont, with Trish^up metre. 

10 Spade art thou ; woman art thou. Ours be power with the© 

to dig out Agni in his dwelling, as Angiras was woat^with 
Jagati metre. 

11 Savitar, bearing in his hand the gold spade which he took 

therewith. 
Looking with reverence on the light of Agni, raised it from 

the earth. 
With the Anushtup metre and as Angiras was wont to do. 

12 Kun hither, urged to speed, Horse, along the roost eztendr 

ed space. 



6 Taken from U. V. V. 81. 3. 

7 Repeated from IX. I. Celestial Oandharva : Savitar, the Sun-God 

8 Praise-song : stoma. Sacred verse : rich ; recited verse of praise, Ra- 
thantara: see X. 10. Bflhat: see Vll. 22; X. 11. 

9 Thee: the spade ( see V. 22 ; VI. 1. ) that is to be used for diggixig up 
earth and clay for the construction of the Altar. In Angiras' manna* : as 
Angiras, one of the institutors of Agni's worship, and the priestly members 
of his family did aforetime. Purtskya : an epithet of Agni identified with 
the Altar, abiding in the loose earth or rubble used as mortar to fill the 
spaces between the bricks and to bind them together. Mahidhara gives 
another meaning also : good to purUhas, that is, cattle. See III. 40. 

10 Woman : ndrl ; the word for spade, ahhHy being feminine. According 
to Mahtdhara, ndr^i. ^na-^ arih^ may mean, not having an enemy. See V. 
22, note. 

11 A formula to be used on taking up the spade. 

12 Holding the spade, he addresses the animals, a horse, an ass, and a 
he-goat, that have been posted looking eastward. First the horse is ad- 
dressed as representing the Sun in heaven, Y&ya in mid-air, loid Agni oil 
earth. 



rsnSB 18.1 WttIT£ YAJtnVMDA. gd 

Thy loftiest birthplace is in heaven, thy navel is in air's 
mid-realm, tbe womb that bare thee is on earth. 

IS Upon this course, lords of wealth, harness, ye twain, the 
Ass w^ho bears 
Agni, and kindly favours us. 

14 In every need, in every race we call, as friends, to succour na, 
Indra, the mightiest of all. 

15 Come, speeding on and trampling imprecations, cotne glad- 

dening to the chieftainship of Rudra. 
Speed through the wide air thou whose paths are pleasant, 
with Piishan for thy mate, providing safety. 

16 Fri»m the Earth's seat, like Angiras, bring thou Purlshya 

Agni forth. 
After the wont of Angiras we to Purlshya Agni go. 
Agtli Purishya we will bear after the wont of Angiras* 

17 Agni hath looked along the van of Mornings, looked on the 

days, the earliest Jatavedas, 
And many a time along the beams of Surya : alotig the hea- 
ven and earth hast thou extended. 

18 The Courser, started on his way, shakes from him all hosti- 

lities. 
He longs to look with reverent eye on Agni in the mighty 
seat. 

13 L&rde of wealth : the Sacrificer and the Adhtaryu, 

14 He addresses the goat with the text taken from R. V. I. SO. 7. 

15 Without touching the animala he makes them go eastward. He ad- 
drel^se8 the hoi'se. Imprecationa : ill-wishes, or slauderous words of the 
Sacrificer's enemies. Rudra: as Pasupati, Lord of Beasts. Speed: here 
he addresses the ass, the steed of the Asvins. PUsfian : here said to mean 
Earth. 

16 He addresses the goat, sacred to Agni. Thou : the spade. We: the 
three fires having been lighted, the Sacrificer, tbe Brahman, and the Adh- 
varyu go to the lump of clay, representing Agiii Purishya, which has been 
prepared for moving the Ukh4 or Fire-pan and placed in a square hole 
iu the ground. Will we bear : with this formula the Adhvaryu looks nt the 
puppet or mock-man, the anaddhipwusha (one of no use to Qods, men, or 
Maties), to which a passive part in the ceremony is assigned. Prof. A. 
Hillebrandt, ( Ritual-Litteratur, p. 165 ) suggests that this doll or effigy 
may be a figure representing some enemy of the Sacrificer ; and Prof A. 
Weber that it is a sort of eoi*pus vUe^ inteuded to bear the blame of any 
accidental hitches and oversights in the performance of the ceremony. 

17 A hollow ant-hill is placed between the lump of clay and the Ahava- 
tilya fire, and through the cavity the Adhvaryu looks at the clay, reciting 
the text taken, with variations, from A. V. YII. 82. 5. 

18 He addresses the horse. HostUitiet : attacks, toils and troubles, and 
evils of all kinds. Agni : represented by the lump of clay. On the mighty 
seat* manifested on the sacrificial ground. 



90 THE TEXTS OF THE [BOOK XL 

19 O Courser, having come to earth, seek Agni with a longing 

wish. 
Tell us by trampling on the ground where we may dig him 
from the earth. 

20 Heaven is thy back, the earth thy seat, the air thy soul, 

the sea thy womb. 
Looking around thee with thine eye trample the adversaries 
down. 

21 Wealth-giver, Courser, from this place step forth to great 

felicity. 
May we enjoy Earth's favour while we dig forth Agni from 
her lap. 

22 Down hath he stepped, wealth-giver, racer, courser. Good 

and auspicious room on earth thou madest. 
Thence let us dig forth Agni, fair to look on, while to the 
loftiest vault we mount, to heaven. 

23 I thoughtfully besprinkle thee with butter, thee dwelling 

near to all existing creatures, 
firoad, vast through vital power that moves transversely, 
conspicuous, strong with all the f«»od that feeds thee. 

24 I sprinkle him who moves in all directions : may he accept 

it with a friendly spirit. 
Agni with bridegroom's face and lovely colour may not be 
touched when all his form is fury. 

25 Round the oblation hath he paced, Agni the wise, the Lord 

of Strength, 
Giving the offerer precious boons. 

26 We set thee round us as a fort, victorious Agni, thee a Sage, 
Of hero lineage, day by day destroyer of our treacherous foes. 

27 Thou, Agni, with the days, fain to shine hitherward, art 

brought to life from out the waters, from the stone. 



19 He puts the horse's near forefoot on the lump of clay. With a longing 
ioish : ruckd ; or, perhaps, with thy light, or eye. 

20 He holds his hand over the horse's back. The tea : the ocean of air iu 
which the Sua, represented by the horse, springs to birth. 

21 He removes the horae's foot from the clny lump. 

23 He sits down and offers two oblations on the lump of clay and the 
horse's hoof- print, and recites two texts taken (the first with variations) 
from R. V. II. 10. 4, 6. Thee: Agni, represented by the clay. Line 1 of verse 
23 is first recited, then line 2 of 24 ; then line 2 of 23 and line 1 of 24. 

24 With bi*idegroom*8 grace : or, ' revered by men.' 

25 He draws a line with the spade three times round the lump of clar, 
and recites the texts taken respectively from R. V. IV. 15. 3 ^ X. 87. 22 ; II, 
1. 1. 

27 The waters : of the firmament, ns lightning. Forest trees : in the coOf 
flagratious caused by the fiictiou of dry branches. 



VMM8S 88.] WfflTE TAJURVEDA. 91 

From out the forest trees and herbs that grow on ground, 
thou, Sovran Lord of men, art generated pure. 

28 At Savitar's, the Shining One's, impulsion, with arms of 

Afvins and with hands of Pushan, 
As Angiras was wont to do, I dig thee forth from the seat 

of Earth, Agni Purlshya. 
Thee, Agni, luminous and fair of aspect, resplendent with 

imperishable lustre, gracious toj^ing creatures, never 

harming, *""* 

As Angiras was wont to do. we dig thee forth from the seat 

of Elarth, Agni Purishya. 

29 Thou art the Waters* back, the womb of Agni, around the 

ocean as it swells and surges. 
Waxing to greatness, resting on the lotus, spread thou in 
amplitude with heaven's own measure. 

30 Yea are a shelter and a shield, uninjured both, and widely 

spread. 
Do ye, expansive, cover him : bear ye Purishya Agni up. 

31 Cover him, finders of the light, united both with breast and 

self, 
Bearing between you Agui, the refulgent, everlasting One. 

32 Thou art Purishya, thou support of all. Atharvan was the 

first, Agni, who rubbed thee into life. 
Agni, Atharvan brought thee forth by rubbing from the 

lotus, from 
The head of Visva, of the Priest. 

33 Thee too as V^itra-slayer, thee breaker of forts, the Sage 

Dadhyach, 
Son of Atharvan, lighted up. 

28 He digs round the lump of clay and recites the text. 

29 Northward of the hole from which he ha« dug the hidden lump of clay 
(see verse ]6. note) he spreads a black -antelope's skin with the neck turned 
to the east; on this he puts a lotus-leaf, and on this the lamp of clay. Thou : 
he address the lotus-leaf representing the sky. Waxing : Agni, represented 
by the lump of clay. Spread forth : as the Sun, fill the whole heaven with 
thy grandeur 

30 Ye: the anteU>pe skin and the lotus-leaf, both of which he touches as 
he recites the two texts. 

82 He touches the lump of clay re<nting the fir^t line of the text taken, 
in part, from R. V VI. 16. 18. PurUhya: accordiugto Malitdhara=|)a(at;j^a, 
favourable to cattle. See XI. 9, note. Atharvan : see VHI. 66. Here he 
takes hold of the lump of clay with both hands. Tfie lotus : the sky, or the 
waters of the air. Vhva : perhaps Heaven personified ; or the Univerfte. 
The last line of the text is obscure, nnd has been variously explained. See 
Sacred Books of the East, XII. 217, 218, note. 

88 Taken from R. V. VI. 16. 14. Dadhyach : see The Hymns of the 
Rigveda, I. 84. 13. 



92 THE TEXTS OF THE [BOOK XI. 

34 Pathya the Bull, too, kindled thee the Dasyus* most destruc- 

tive foe, 
Wianer of spoil in every fight. 

35 Sir, Hotar, in the Hotai's place, observant : lay down the 

sacrifice in the place of worship. 
Thou, dear to Go<is, shalt serve them with oblation. Agni, 
give long life to the Sacrificer. 

36 Accustomed to the Ho tar's place, the Hotar hath seated him, 

bright, s[)lendid, passing mighty, 
Whose foresight keeps the Law from violation, excellent, 
pure-tongued, bringing thousands, AgnL 

37 Seat thee, for thou art mighty t shine, best entertainer of 

the Gods. 
Worthy of sacred food, praised Agni 1 loose the smoke, rud- 
dy and beautiful to see. 

38 Pour heavenly Watere lioney-sweet here for our health, for 

progeny. 
Forth from the place whereon they fall let plants with good- 
ly berries spring. 

39 May Vayu Matari^van heal and comfort thy broken heart as 

there supine thou liest. 
Thou unto whom the breath of Gods gives motion, to Ka, 
yea, unto thee, God, be Vashat ! 

40 He, nobly born with lustre, shield and refuge, hath sat down 

in light. 
Agni, Rich in Splendour, robe thyself in many-bued attire. 

41 Lord oif fair sacrifice, arise 1 With Godlike thought protec* 

us well. 



34 From R. V. VI. 16. 15. Pdtkya the Butt: or, the hero Rlthya, pro* 
bably some celebrated Sacrificer. Prof, Max Miiller (Vedio Hymns, Part I. 
p. 153) takes vnshd here as a Proper Name, Yriahan P4thya. Jkuyva: 
hostile aborigines. 

35 Hotar: Agni, the Sacrificing Priest, or loYoker, of the Gods. The 
text is taken from R. V. III. 29. 8. 

36 The text is taken from R. Y. II. 9. 1. 

37 Taken from R V. I. 36. 9. Seat thee: on the lotus-leaf. 

38 He pours water into the hole from which the lump of claf was taken. 
Pour: Spade, or Heaven, or Adhvaryu : Mahtdhara. 

39 He fans air into the hole, and with the first line of the text addreaset 
the wounded earth. Mdtanfvan : in the R. Y . generally a name or fonn of 
Agni, here a designation of Wind as breathing, moving, or growing in hi» 
mother the Air. See I. 2, note. Ka: Praj&pati ( see I. 6, note), that i^ 
Y&yu in his form. Vashat : a sacrificial exclamation ; benediction. 

40 He takes up the edgeis or comers of the antelope-skin and the lotat*lat^ 
ties them together, and wraps l^em round the lump of day, reciting the text 

41 He takes the wrapped up lump of clay and stands up reciting the test 
Cf. R. V. VIII. 23. 5. 



VMR8S i7.1 WHITE YAJURVEDA, 93 

With great light splendid to behold come, Agni, through 
sweet hymns of praise. 

42 Rise up erect to give us aid, stand up like Savitar the God ; 
Erect as strength-bestower when we call aloud, with un- 
guents and with priests on thee. 

43 Thou, being bom, art Child of Earth and Heaven, parted, fair 

Babe, among the plants, Agni. 
The glooms of night thou, brilliant child, subduest, and art 
come forth, loud roaring, from the Mothers. 

44 Steady be thou, and firm of limb. Steed, be a racer fleet of 

foot. 
Broad be thou, pleasant as a seat, bearing the store which 
Agni needs. 

45 Be thou propitioufl, Angiras, to creatures of the human race. 
Set not on tire the heaven and earth, nor air's mid-regiou, 

nor the trees. 

46 Forth with loud neighing go the Steed, the Ass that shouteth 

as he runs. 
Bearing Purlshya Agni on, let him not perish ere his time, 
Male bearer of male Agni, Child of Waters, Oflfspriug of the 

Sea. Agni, come hither to the feast. 

47 The Law the Truth, the Law the Truth, As Angiras was 

wont to do, we bear Purishya Agni on. 
Ye Plants, with joyous welcome greet this Agni, auspicious 

One who oometh on to meet you. 
Removing all distresses and a^ictions, here settle down and 

banish evil purpose. 



42 With uplifted ftrms he holds it up towards the e(»t, and recites the 
text taken from R. V. I. 3fi. 13. Unguents... p^ti^i or, shining ministrants; 
priests who bear oblations. 

43 Among tht plants : the shrubs that serve as fuel ; or phospboreRcent 
plants in which he dwells ; ur, according to Mabtdhara, rice and other 
plants from which sacrificial cakes are madt^. The Mothers : the trees whose 
dry wood feeds him. The text is taken from R. V. X. 1. 2. 

44 He addresses the ass ( see verse 12 ). The store : the equipment of 
Agni, all Jthat is required to make the Altar complete. See V. 12. note. 

45 He addresses the goat, here called Anguraa, a name of Agni ( see III. 
3 ), as sacred to that G^. 

46 He holds the lump of clay over the animals without touching them, 
first over th? horse, recitiug the text. The Ass: hereironically coupled with 
the horse. Bearing: the horse. Male: the ass, over which he now holds 
the lump of clay. Offspring of the Sea : born as lightning in the aeiial ocean. 
Agni, conie hither: he takes the lump down. 

47 He holds the clay-lump over the goat, and recites the first P4da or 
quarter-division of the text. The Ifaw, etc. : meaning Agni as the 3un» bein^ 
himself both Law and Ti uth. 



U THE TEXTS OF THE [BOOK XI. 

48 Welcome him joyfully, ye Plants, laden with bloom and 

goodly fruit. 
This seasonable Child of yours hath settled in his ancietit 

seat. 

49 Resplendent with thy wide-extending lustre di^el the ter- 

rors of the fiends who hate us. 
May lofty Agni be my guide and shelter, ready to hear our 
call, the good Protector. 

50 Ye, Waters, are beneficent, so help ye us to energy 
That we may look on great delight. 

51 Give us a portion of the sap, the most propitious that ye 

have. 
Like mothers in their longing love, 

52 To you we gladly come for him to whose abode ye lead ua 

on : 
And, Waters, give us procreant strength. 

55 Mitra, having commingled earth and ground together with 

the light — 
For health to creatures mix I thee Omniscient and nobly 
born. 

54 The Rudras, having mixed the earth, set all aglow the lofty 
light. 
Bright and perpetual their light verily shines among the 

Gods. 

^5 The lump of clay that hath been mixed by Yatus, Itwdras,. 
by the wise, 
May Siuivali with her hands soften and fit it for the work. 

56 May Sinivall with fair braids, with beauteous crest, with 

lovely locks, 
May she, O mighty Aditi, bestow the Fure-pan mthy hands^ ' 

— 

49 The lump of clay has been deposited on a moimd spriakled andoover^ 
ed with gravel. It is now freed from its wrapp^ (see verse 40), \^Mi tb». 
text taken from R. Y. III. 15. 1. Some of the goat's hair is^ thes catr oC 
and the three animals are driven towards the north-east. 

50 He pours on the lump of olay water that hae beco heated with tfaft 
gum of the Parna or Pal^a tree, and recites the triplet from R. T. X. 9» 1^-^ 

53 He mixes the clay with the goat's hair and reciteethe text. MOrm: 
the Sun. Earth i meaning sky^ according to Mahldhara. 14ffkir tipit^ 
bolized by the hair of the goat sacred to Agni. Thee : Agnd, idDentifiad willi, 
the clay. 

54 He mixes with gravel, iron-filing^ or rust, and small atones, aiid.MCiti* 
the text. Rudras : the Maruts, sons of Rudra the Storm-Ood. 

55 He mixes the mass more thoroughly, and recitea three- tests. SMib&X: 
the presiding Goddess of the day of New Moon, associated with child-bktkb * 

56 Fire-pan : ukM ; a sort of saucepan ; a pot or cooking-vessel. 



V£RSS 60.] WfflTE YAJURVEDA. 9$ 

57 Aditi shape the Fire-pan with her power, her arms, her in- 

tellect, 
And in her womb bear Agni as a mother, in her lap, her 
son. 

58 With Gayatri, like Angiras the Vasus form and fashion thee ! 
Stedfast art thou, thou art the Earth. Establish in me pro- 
geny, command of cattle, growth of wealth, kinsmen for 
me the worshipper. 

With Trishtup may the Budras, like Angiras, form and 
fashion thee. 

Stedfast art thou, thou art the Air. Establish in me^ etc., 
as above. 

With Jagatf, like Angiras, Adityas form and fashion thee ! 
Stedfast art thou, thou art the Sky. Establish in me, etc. 
Friends of all men, the All-Gods with Anusbtup form thse 

Aijgiras-like. 
Stedfast art thou, thou art the Quarters. Establish in me,. 

etc. 

59 The zone of Aditi art thou. Aditi seize thy hollow space. 
She, having made the great Fire-pan, a womb for Agni, 

formed of clav, 
Aditi, gave it to her Sons and, Let them bake it, were her 
words. 

60 The Vasus make thee fragrant, as Angiras did, with Gayatri I 
The Eudras make thee fragrant with the Trishtup, as did 

Angiras ! 
With Gayatri, like Angiras, may the Adityas perfume thee. 

Dear to all men, may the All-Gods with the Anushtup 
sweeten thee, as Angiras was wont to do. 

May Indra make thee odorous. May Varuna make thee 
odorous. May Vishnu make thee odorous. 

57 Aditi: as Mother of the Gods. Fkou : the lump of dajr out of which 
the Fire-pan is to be made, representing the hearth of the Ahavanlya fire. 
Of sacrifice: or of Makha, a certain mythical being. Cf. XXXVII. 8—10 ; 
R. V. IX. 101. 13 J X. 171. 2. 

58 He spreads the clay which is to form the bottom of the Fire-pan. The 
Rudras : here he lays down the first lower side of the pan. Adiiyas : here 
he adds the upper side. With the rest of the formulas he continues the 
work. 

59 He puts on the rim and addresses it. Aditi seize : be takes hold of the 
pan by the mouth. She : he places the completed pan on the ground. Her 
Sons : the Gods. 

60 He fumigates the pan with the smoke of seven lumps of horse-dung, 
rtciting seven formulas, one for each Deity or class of Deities mentioned. 



96 THE TEXTS OF THE [BOOK XL 

61 Pit! Angiras-like may Aditi the Goddess, beloved bj all 

Gods, dig thee in Earth'6 bosom. 
Pau ! Angiraslike may the Goda' heavenly Consorts, dear 

to all Gods, in the Earth's bosom place thee. 
Pan ! Angiraslike may Dhishanas, Divine Ones, dear to all 

Gods, in the Earth's bosom light thee. 
Pan ! Angiras-like may the divine Varutris, dear to all Gods, 

in the earth's bosom heat thee. 
Pan ! Angiras-like may the celestial Ladies,^ dear to all Gods, 

in the earth's bosom bake thee. 
Angiras-like may the celestial Matrons, beloved by all the 

Gods, with undipped pinions, within the lap of Earth, 

Firepan, bake thee. 

62 The gainful graoe of Mitra, God, supporter of the race of 

man, 
Is glorious, of most wondrous fame. 

63 With lovely arms, with lovely hands, with lovely fingera 

may the God Savitar make thee clean, yea, by the power 
he hath. 
Not trembling on the earth fill thou the regions, fill the 
Quarters full. 

64 Having arisen wax thoa great, yea, stand thou up im- 

movable. 
To thee, Mitra, I entrust this Fire-pan for security. May 
it remain without a break. 

65 Thee may the Vasus, Angiras-like, fill with the metre 

Gayatri. 
Thee may the Rudras, Angiras-like, fill with the Trishtup 
metre full, 

61 He digs a square hole and addresses it with the first Hdq of the text. 
Pan I : he deposits it, with the mouth downwards, in the hole, on the north- 
side of the Invincible briok, the first-laid brick of the Altar. CoMr^rU : the 
wives of the Gods are here said to be the life-supporting Plants. DhUhandi a 
apparently regarded as Goddesses of Wealth and Abundance, Sf© Prof. H. 
Oldenberg, Vedic Hymns, Pai^t II. pp. 120—122. Here he deposits silently 
in the hole the bricks called AU-lights, and heats the Fire-pan with fire from 
the Dakshina or southward hearth, reciting the three following formulas. 
VarutrU: Protecting Goddesses, said to be the Nychthemera or Days-and- 
Nights. Celestial Ladies : the Gn&s, or Divine Dames, said to be the deities 
ot the sacred Metres. Celestial MoXrons ; the presiding deities of the stars. 
With undipped pinions : moving freely and without interiuption. 

62 He trims the fire, reciting the text from R. V. III. 59. 6. 

63 He removes the ashes, and recites the text. Not trembling : he turns 
the pan, and sets it down with the mouth upwards. 

64 He takes up the Fire-pan with both hands, reciting the first line. To 
thee : he deposits it on anothnr vessel that has been placed for the purpoaok 

65 He pours goat's milk into it, and recites the formulas. 



VER^B fl] WBITB YAJURVEDA. 17 

Thee tufty Aditya^, Angiras-like, fill with th^ mbtre Jagati. 
With the Anushtnt) metce maj the All-Gods, dear to all 
men^ fill theeiull, as Angiras was wont. 

C6 iBtedtiott, AgBi, Motive, Hful \ Mind, Wisdom, Agtii, Motive, 

Hail! 
Thpi^ht, Snowladge, Agni, Motive, Hiiil ! Bule of Speech, 

Agai, Motive, Hail 1 
To Manu Lord of creatures, fi€ul I To Agni dear to all men, 

flail] 

67 May every mortal man elect the frieqddiip of the guiding God. 
Each one solicits him for wealth : let him seek feme to 

prosper hinL All-hail! 

68 Break not, nor suffer any harm. Sudore, l^etber, and 

be brave ; 
'^bts work will thou and Agbl do. 

<69 Be firm for weal, Goddess Earth. Made in the wonted 

nannerthou 
Art a celestial design. 
Aiceeptable to Qodi% be this oldaiion. Arise <b^ in this 

sacrifice uninjured. 

10 Wood-fed, bedewed with sacred ^il, aaeient, fov^er, 
excellent^ 
The Son of Strength, the Wonderful 

71 Abaudouii>g the foeman's host, pass hither to this company : 

Assist the men with whom I stand. 
tt From the remotest distance come* Lord of the fied Steeds, 
hitherward. 

Do thon Purlshya, Agiii, loved of many» overcome our foes. 

66 Having offered the five Audgraibbana obhttioos custoQuoy- at Soma 
sacrifices ( see IV. 7 ), he dow offers seven connected with t)i6 building of 
the Fire-altar, and recites the appropriate formulas. Intention : our deter- 
loiBtttk^ to build the iltaf . Manu : the representative HKoh, identified with 
Prajipati. 

67 He ofiers to Savitar with the text from B. V. V. 50. l^'jrepeated from 
Bock IV. 8. 

6S The Saerificer or the Adhvaryu, standing towards the q.orth-efifit, 
{Places the Fir^-pan embedded in Mufija grass and hemp, qa the AhfsvaE^ya 
fire, and addresses it with the two texts. 

#9 Ear^ : the Fire-pan being made of day.' ' 

70 When th6 fire has burnt up, he places ou it a kindling-itick of Krimuka 
wood ( a tree unknown to European botanists ) with th^ text taken frotn 
B. V. 11. 7. 6. San of Strength : Agni, as sprung £rote the violent agitation 
of tiie five-drill. 

71 He puts on a stick of Vaikankata (Flaeourtia Sapida) with the text 
from R. V. yill. 64. 15. 

72 He puts on a third stick, of Udumbara ( Ficus Olomerata ) with the 
text. Our fwi ' mridah ; ' the scorn ers ' : Eggelingi 

7 



9S THE TEXTS OP THE {BOOK XI, 

73 Agui, whatsoever. be the fuel that we lay on thee> 

May that be butter uu to thee. Be pleased therewith. Most 
Youthful God. 

74 That which the termite eats, away, i^hat over which the, 

emmet crawls — 

Butter be all of this to thee. Be pleased therewith, Most 
Youthful God. 

75 Bringing to him, with care unceasing, fodder day after day 

as to a stabled courser, 

Joying in food and in the growth of riches, tijay we thy 
neighbours, Agnij ne'er be injured. 

76 While on earth's navel Agni is enkindled, we call, for 

aniple increase of bur riches, 

On Agni joying in the draught, much-lauded^ worshipful, 
victor conquering in battle. 

77 Whatever hosts there are, fiercely assailant, charging hk 

lengthened lines, drawn up in oriier, t 

Whatever thieves there are, whatever robbers, all iheae I 
cast into thy mouth, Agni. 

78 Devour the burglars with both tusks,, destroy the robbers 

with thy teeth. 

With both thy jaws, thou Holy One, eat up those thieve^ 
. well champed .and chewed. 

• 

79 The burglars living among men, the thieves and robbers in 

th^ wood, ' 

Criminals lurking in their lairs, these do I lay between thy 
* jawsi 

80 Him who would seek to injure us, the man vho looks on 

us with hate 

Turn thoi^ to toshes, and the man who slanders and would 
injure us. 

• ' : • .. - •- i • : ■ - . 

— ■ ■ ■ awt— — — ^i— ^w^i^^^^^^P*" » ■ - ■ -■ ■■■■■■! II ^— I ■■ I ■ I PI ^M ■ — I ■ M ■ * 

73 He puta on a stick of some sacrificial tree, that has not been cut oflT 
bat has fallen or been blown off by the wind, and recitea the text from 
R. V. Vnr. 91. 20. 

74 He adds a fifth stick, that has been found lying on the ground, wit|» 
thQ text from U./Y. Vlll^ ,91. '2\, Termite: commonly called white aot, a 
great devourer of wood an4 a moat destructive pest in houses. 

75 He puts on, with eight texts, eight kindling-sticks of PaMaa wood^ 
The first text is taken from A. V. XIX. 55. 1, *day after day' being sub- 
stituted for 'night after night.';, 

76 Earth*8 navel: the central and most important spot where Agni ur 
now kindled. ..'-■• 



d 



VSRSB 83.] WHITE YAJURVSDA. 99 

81 Quickeued is this my prieatly rank, quickened is manly 

strength and force, 
Quickened is Lis victorious power of wLom I am the House- 
hold priest. 

82 The arms of these men have I raised, have raised their 

lustre and their strength, 
With priestly power I ruin foes and lift my friends to high 
estate. 

83 A share of food, Lord of Food, vouchsafe us, invigorating 

food that brings no sickness. 
Onward, still onward lead the giver. Grant us maintenance 
both for quadruped and biped. 

81 He puts on eleven sticks in ordinary cases, but twelve for a Ksfaatriya 
or a Purohita. In the latter ease he recites the text taken, with variaUons, 
from A. V. III. 19. 1. Q^iclened : or, sharpened, intensified. 

82 In the case of a prince or noble (Rftjanya, Ksbatriya) being the Sacri- 
fioer, he recites this text, the second line of which is taken from A. V. III. 19. 3. 

83 He dips a kindling-sticft in the vow-milk (see IV. 11, note) presented 
by Uie Adhvaryu, lays it on the fire, and recites the text. 



« — sJ^S""^ 



•• % 



I 



BOOK THE TWELFTH. 



Far bath be shone abroad like gold to look ou^ t)eaiQiug im< 

perishable life for glory. , 

Agni by vital powers became impdortaj whea hiis prolific 

Father Dyaus iiegat him. 

2 Night and Dawn, different in hue, accordant, m^tiug to- 

gether, suckle one. same infautv 
Golden between the heaven and earth he shinfith^ The 
wQalth-possessing Gods supported AgnL 

3 The Sapient One arrays |iiiusel£ in every form : for, quadrup- 

ed and biped he hath brought forth good. 
^ Eicellent Savitar hath looked on. heaven's high vauU.: he 
shineth after the outgoings of the Dawn. 

4 Thou art the goodly-pinioned Bird : thou hast theTrivrit ibr 

thy head. 
Gayatra is thine eye, thy wings are Biihat and Rattiantara. 
The hymn is self, the metres ara his limbSi the forinulaa his 

name. 
The Vamadevya S^man is thy form, the Yajfiayjyfiiya thy 

tail, the fire-hearths are thy hooves. 
Thou art the goodly-pinioned Bird : go skyward, soar to 

heavcLly light. 



This Book contains formulas relating chiefly to the treatment of Ukhya 
Agni or Agni of the Fire-pan, and the preparation of the Ahavantya Fire- 
Altar. 

1 The Sacrificer binds on his neck a circular piece of gold with twenty-one 
knobs sewed up in the black-antelope's skin and strung above his navel on 
a hempen string of three strands. The gold plate symbolises the Sun, that 
is, Agni, and the knobs represent the months, five seasons, the three worlds, 
and the Sun. He then recites the text takeu from R. V. X. 45. 8. 

2 With two small round mats of Mu&ja grass he takes hold of the Fire- 
pan and recites the text taken, with variations, from K. V. I. 96. 5, setting 
it down on a seat or stool of Udumbara wood as he recites the last sentence. 
The two mats symbolize HeaVen and Earth, the Fire-pan is Agni or the Sun, 
and the seat is the ground. One same infant : Agni as the Sun. 

3 He ties round his neck the main cord of the suspensory sling in which 
the Fire-pan is to be carried about, and recites the text from R. Y. V. 81. 2. 
The Sapient One: the Sun, Agni. Svery form: every object that he dis* 
closes after the darkness of night. 

4 He raises up the sling, and addresses Ukhya Agni with the text. Tri^ 
vrit: the hymn of three triplets (see IX. 32). The hymn: meaning the 
Fanchadasa Stoma or form of recitation in fifteen verses. Formulas: sacri- 
iicial prayers and texts. Vdinadevya : belonging to V^madeva, the £Ufihi or 
i aspired seer of Book IV. of the R. V., the name given to various S4mauB. 
Yajndyajniya : a Sdraan named after the beginning ( YajRA-yajBA, at every 
fiacrifice) of R. V. I. 168. 1. The text expresses the form (thftt of an eagle) 
in which the Fire- altar ih to be built. 



VSRSS 11] WBITE YAJURVRDA. 101 

5 Thou avt the rival-slayiag stride of Vishnu. Mount the 

Giyatra metre : 8t*ide along the €arth. 
Thou art the foe-destroying stride of Vishi^u. Mount the 

Trishtup metre : stride along niid-alr. 
Thou art the, traitor-slaying stride of Vishnu. Mount the 

Jagati metre : stride along the sky. 
Thou art the foeman-sUjing stride of Vishnu. Mount Anush- 

tup metre : . stride along the Quarters, 

6 Agui roared out like D^aus i^hat time he thunders : licking 

full oft the earth round plants he flicikered. 
At OQce^ when born, he looked about, enkindled : lie shineth 
forth between the earth and heaven. 

7 Betum to me, thou still-returning Agni, with life, with 

lustre, progeny, and treasure. 
With profit, wisdom^ riches, and abundance. 

S A hundred, Agni Angirasl be thy ways, a thousand thy re- 
turns. 
With increment of increase bring thou back to us what we 
have lost. Again bring hitherward our wealth. 

9 Return again with nourishment ; Agni, aig&m with food and 
life. Again preserve us from distress. 

Id Agni, return with store of wealth. Swell with thine over- 
flowing stream that fecdeth aH on every side. 

1 1 I brouglit t^ee : thou hast entered in. Stand stedfast and 

imnioyabte. 
Let all the people long for thee. Let not thy kingship fall 
away. 

12 Varuna, from the upmost bond I'el^Etse us, let down the 

lowest and remove the midmost. 
So in thy holy law may we madti sinless beleng to Aditi, 
thou Aditya. 

. : . j^ 

5 fle makes four strides representing the course of Vishnu as the Suu, 
with an address to each stride. 

6 He holds up Ukbya Agni towards the east, reciting the text taken from 
B. V. X. 45. 4. SoufuipUnU he fikhered: * stroking the plants,* 'literally 
anointing ( ? either furbishing, or impregnating ' : S^peling. 

'7 He brings the Fire-pan lower and lower four times, reciting a text each 
time. 

11 Holding the Fire-pan above his navel he addresses Agni with the text 
taken, with the exception of the first Pada, from li. V. X. 173. 1. 

12 He unties the cord of the suspensory sling and the string of the gold 
disc, reciting the text taken from R. V. I. 24. 15. Varuna: addressed in 
the orlglaal hymn as the Moral Governor of the world, armed with ft noose 
dr cord with whicli he binds the wicked, 



102 THE TEXTS OP THE [BOOK Xll. 

1 3 High hath the Mighty risen before the Moroiugs, and come 

to us with light from out the darkuess. 
Fatr-shapen Agni with white-shining splendour bath filled 
at birth all human habitations. « 

1 4 The Haipsa homed in light, the Vasfl in mid-air, the Priest 

beside the altar, Guest within the house, 
DWelleir in noblest place, mid m^n, in truth, in skj, bom 
of flood, kine, truth, mountain, he is holy Law. The Great. 

15 Knowing all holy ordinances, Agui, be seated in the lap of 

this thy mother. 
Do not with heat or glowing flame consume her : «hine thou 
within her with refulgent lustre. 

16 Within this Fire-pan with thy light, Agni; in thy proper seat. 
Glowing with warmth, be gracious thou, Jatavedas, unto her. 

17 Being propitious unto me, Agni, sit propitiously. 
Having made all the regions blest, in thiiie own dwelling 

seat thyself. 

18 First Agni sprang to life from out of heavcD, the second 

time from us came Jatavedas. 
Thirdly the Manly-souled was in the waters. The pious 
lauds and kindles him Eternal. 

19 Agni, we know thy three powers in three stations, we know 

thy forms, in many a place divided. 
We know what name supreme thou hast in secret: we know 
the source from which thou hast proceeded. 

20 The Manly-souled lit thee in sea and waters, Man's Viewer 

lit thee in the breast of heaven. 
There as thon stoodest in the third high region ' the Bulls 
increased thee in the waters* bosom. 



13 He holds Agui up to the south-eaet with the test taken from R. V. 
X. 1. 1. 

H He lowers him with the text (repeated from X. 24) taken from R. V. 
IV. 40. 5, and a. sacrificial lormula of one word. The Oreai : brikai ; Trath, 
understood ; that is, Agni. As he pronounces this formula he lays Agni on 
the seat. 

15 He stands by Ukhya Agni, reverencing him with three texts. 

18 He worships with the Vdtsapra rite, the recitation oi Hymn 45 of Book 
X. of th<5 Rigveda, ascribed to the Rishi VHt8aprt son of Bbalanda. Pnmk 
out of Heaven : or, from Dyaus or Heaven his father, iri the shape of the 
Sun. From us: produced by men in the shape of sacrificial and domeBtic 
fire. In the waters: of the firmament, in the shape of lightniog, the third 
form of Agni. Manly-souled: or, Friend of men. 

19 /n secret : unknown to those who know not the Veda : SAyana. 

20 Manly-souled : or, Friend of men ; Varuna, according to S4yana, and 
Frajftpati, according to Mabldhara. Prof. Ludwig thinks that I^auB ( cpi. 
verse 8 ) may be meant, and Prof. Qrassmann that Indra^ the kindler of th^ 
lightning, is intended. The Bulls ; or, the Mighty Ones ; the Mamts. 



VERSE SO.] WHITE YAJtJRVEDA. lOS 

21 Agoi roared out, etc. (verse 6 repeated). 

22 The spring of glories and support of richer, rouser of 

thouglits and guardian of the Soma, 
Good Son of Strength, a King Itmid the waters, in forefront 
of the Dawns he shines enkindled. 

23 Germ of the world, ensign of all creation, he sprang to life 

and 611ed the carih and heaven. 
Even the firm rock he deft when passing over> when the 
Five Tribes brought sacrifice to Agni. 

24 So among mortals was immortal Agni stablished as cleans- 

ing, wise, and eager envoy. 
He waves the red smoke that he lifts above him, striving 
to reach the heaven with radiant lustre* 

25 Far hath he shone, etc. (verse 1 repeated). 

26 Whoso this day, God whose flames are lovely, makes thee 

a cake, Agni, mixed with butter, 
Lead thou and .further him to higher fortune, to bliss be- 
stowed by Gods, thou Most Yout^ftil. 

27 Endow him, Agni, with a share of glory, at. every song of 

praise sung forth enrich him. 
Dear let him be to S&r^a, dear to Agni, pre^miueut with son 
and children's children. 

28 While, Agni, day by day men pay thee worship they win 

themselves all treasures worth the wishing. 
Allied with thee, eager and craving riches, they have dis- 
closed the stal)le filled with cattle. 

29 Agni, man's gracious Friend, the Soma's keeper, Vai^vloara, 

hath been lauded by the Eishis. 
We will invoke benignant Earth and Heaven : ye Deities, 
give us wealth with hero children. 

30 Pay service unto Agni with your fuel, rouse your Gueat 

with oil : 
In him present your offerings. 

23 The firm rock : the massive cloud, aoeording fc<) Sftyana and Habtdhara. 
Some extraordinary forest conflagration may, perhaps, be referred to. Tht 
Fhe Tribei : literally, the five men ; according to SAyana, men in general, 
and according to Ma'litdhara, the iustitutor of the sacrifice and the four chief 
priests. But some special and remarkable occasion seema to be referred to, 
such as the assocfated sacrifice offered by represeiitiitives of the Five Confe* 
derate Aryan races or tribes. See The Hymns at the Rigveda, Index. 

28 Stable filled with cattle: a common expression for great possessions. 

29 Soma's keeper : as connected with the Moon, the gre^it receptacle of 
the celestial Soma, the nectar or ambrosia of the Gods. See A. Hillebrandt. 
Vedische My thologie, I. 330—336. 

30 Formtiias for the Vanlvdhanam or Driving Hither and Thither of Agni. 
The Sacrificer stations a car northward of Ukhya Agni, turned towaids thet 
east, and lays a kindling-stick on the fire, reciting the text. 



lOi THE TEXTS Off THE [BOOS XlT. 

31 May all the Goda, Agni, bear thee upward wiib tbeir ear- 

nes(t thoughts : 
^ot to bd looked on, rich ip light, be thou propitious unto us. 

32 Agdi, go forth resplendent, thou with thine auspicious flumes 

of fire. 
Shining with mighty beanos of light harm Qoi my people 
with thy form. 

33 Agni roared out, etc. (verse 21 repealed ) 

34 Far famed is this the Bharata's own Agni : he dkhieth like 

the Sun with lofty splendour. 
He who hath vanquished Puru in the battle^ the beavenly 
Guest hath slione for us benignly. 

35 Receive these ashes, ye celestial Waters, and lay them in % 

fair place full of fragrance. 
To him bow down the nobly- wedded Matrons ! Beaar thisoo 
waters as her son a mother. 

36 irgni, thy home is In the floods : into the plants thou fore- 

est way, 
And as their child art horn anew. 

37 Thou art the offspring of the plants^ thou art the offspring 

of the trees r 
The offspring thou of all that ia, thou, Agnit ^ti the Waters' 
Child. 

38 With ashes having reached the womb, the waters^ Agni \ 

and the earth, 
United with the mothers, thou blazing hast seated thee agaio. 

39 Seated a<2:ain upon thy seat, the waters, Agni I and the earth. 
In her, thou, most auspicious Oue,^ liest as in a mother's: lap. 

31 Ho lifts up Ukhya Ag;ui together with tlie seat ( see verde *2 )« ^4 
standing on the south side puts htm on the car. 

32 He yokes iu silence two oxen* and goes eastward reciting the text. 

33 When the axle creaks he mutters the text repeated from X£I. 6 aud 21. 

34 At his dwelling he takes down Uichya Agni on a spot that has beei» 
raised and Apriukled, lays a kiddling-stick on the fire, aud reottea the text 
taken from U. V. Vil. 8. 4. Bhwata's : God of Vasishtha, the PurobiU or 
Ti-ibal Priest of the Bharatas, a warlike tribe. P4ru : the Purus ( ooe of 
the Five Aryan Tribes ) who opposed the Bharatas. Aocording ta Maht- 
dhara, Puru was a R&kshasa or demon. 

85 He ttikea the ashes from the Fire-pan in a ba&ket or tray made of the 
leaves of a Pal^^ Ficus ludioa ( banyan ), or other sacred tree, and throws 
them into water, reciting the text. To km •' Agni in the ashed. Nobly 
vfedded : Consorts of Val'una who rules over the waters. 

39 He takes ashea in the basket again, and throws them into the water as 
before, with two texts, the first of which ia taken from U. V. VIII. 4S. 9i. 

38 With his little finger he takes some aahea from the water, and throws 
part of them back, rwiting the four texts. 



VMRSE4A.\ WfflT^ YAIVRVEBA. 105 

40,41 Relurn again, etc. Agni, return, etc. (verses 9 and 10 
repeated). 

42 Mark this my speech, DiviMe One, thon Host Youthful, 

offered to tbee by him who gives most freely : 
Cue hates thee, and another sings thy praises. I thiu^ 
adorer laud thy form, Agni. 

43 Be thou for us a liberal Priaee, Giver and Lord of precious 

things. 
Drive those who bate us far away. 
To the Omutfic One All-hail ! 

44 Again let the Aditjas, RudraB, VaauSj and Brftfamiuis ivith 

their rites li^t thee, Wealtb-brioger t 
Increase thy body with presented butter : effectual be the 
Saurificer's wishes. 

45 Go bencC) depart, creep oflf in all directions, botJi ancient 

visitors and recent comers: 
Yama hath given a place on earth to rest in. This placp 
for him the Fathers have provided. 

46 Knowledge art tboii : acpompljshmeut of wishes. In me be 

the fulfilment of thy wishes. 
Thou art the ashes, thou the mould of Agni. Rankers are 
ye, rankers around. Raiikers right upward, be ye fixed. 

4^ Having' retained from tlie pool he throws into the Fire-pan some of 
the ashes taken from the water, and stands by the (ire worshipping with two 
toxts taken r»peetively from R, V. I. 147. 2. and II. 6. 4, the last Hue of the 
verse being au original Yajus or aacrificial fornuila. 

43 Prinee : or Patron. 

44 He stnnds up after a burnt offering of butter and replaces the same fire- 
stick on the Ukhya Agni reciting the text. 

4j5 Formulas for thi» construction of the Q^rhapatya hearth, representing 
the domestic fire-place of thn householder who institutes samtice. The 
Adhvaryu sweeps the^^und where the hearth is to be built with a Pal^a 
branch, and thrt>wA awny the grass and rubbish, reciting a P&da of the text 
(see R. V. X. 14. 9 ) as he sweeps each side beginning with the east Go 
hence: in tbe original funeral h^mu this is, according to Sftyana, addressed to 
the Pis&chas and other evil spirits that haunt the place of cremation. Hei«, 
says Mahtdhara, the ministers of Yama, Lord I'aramouut of the ground, are 
meant. Fm' him : for the Sacrificer. 

46 Over the site pf the future altw he scatteis saline eartli, when he has 
thrown out ^he Pal.1aa branch towards the ni>rtli, and addresses it with the 
text. Ktiowled(/B : of the cattle, inasmuch as they smell out and lick the 
soil on which a saline efflorescence appears. . Completion of thy wUJies : mayi 
te pttmtfo bhiiydauh ; on me may there be cattle for thee: Mahldhara. Thoit 
art the ashes : here he spreads sand over the saline earth. Jankers : he 
surrounds the altar site with twenty-one amall enclosing stones, formifug a 
range or rank. Bound: set in a circle Upward: set upright ii) the ground. 



106 THS TEXTS OP Tff£ [BOOK 111. 

47 This is that Agni ^^here the longing Indra took the pressed 

Soma deep within his body. 
Winner of spoils in thousands like a courser, with prayer art 
thou exalted, Jitavedas. 

48 The splendour which is thine in heaven, Agni, in earth, O 

Holy One, in plants, in waters, 
Wherewith thou hast o'erspread mid-air's broad r^ion, that 
light is brilliant, billowy, man-survey ing. 

49 Agni, to the flood of heaven thou mountest, thou caliest 

hither Gods, the thought-inspirers. 
The waters, those l»eyoud the light of Sfirya, and those 
that are beneath it here, approach thee. 

50 May the Purishya Agnis in accord with those that spring 

from floods, 
May they, benevolent, accept the sacrifice, full, wholesome 
draughts. 

51 As holy food, Agni, to thine invoker give wealth in cattle, 

lasting, rich in marvels. 
To us be born a son and spreading offspring. Agni, be this 
thy gracious will to us-ward. 

52 This is thine ordered place of birth whence, sprung to life, 

thou shonest forth. 
Knowing this, Agni, mount on high and cause our riches to 
increase. 

53 Hanker art thou : Angiras-like sit steady with that Deity. 
Ranker-round art thou ; Angiras-like sit steady with that 

Deity. 

47 Sitting on the south of the circle and looking northward the Adhvaryn 
lays down four bricks in the middle of the drcln, the first with the text from 
R. V. ni. 22. 1. 

48 He lays the second brick with the text from R. V. HI. 22. 2. 

49 He lays the third brick with the text from R. V. III. 22. 3. 

50 He lays the fourth with the text from R. V. III. 22. 4. PurUhifa: 
according to Mahtdhara, friendly to. cattle ; ' Fires tljat dwell in miMt ' : The 
Hymns of the R. Y. Bom from floods ; the meaning of prdvanebkih ut un- 
certain. 

51 He sits on the north side facing the south, and lays down the Bdith- 
ward one of the two hinder bricks with the text from R. V. IH. 22. 6. 

52 He lays down the northern one with the text, repeated from III. 14, 
taken from R. V. III. 29. 10. 

53 Sitting on the south side, facing the north, he Inys the northern one 
of the two front bricks, reciting the text. Atigiras-like : as thou wasfc wont 
to do with the ancient Fire-priest Aogiras. Banker-round : he lays down 
the second southward brick. TkoA Ikity ; according to Mahtdhara, tliKfe 
famous deity VAyu. 



VSMB ei) WBITB YAJUMVJSDA. 107 

54 Fill up the room, supply the void, then settle steady in thy 

place. 
Indr-Agai aud ^ihaspati have set thee down in this abode. 

55 The dappled kine who stream with milk prepare his draught 

of ScHOia juice — 
Clans in the birthplace of the Gods, in the three luminous 
realms of heaven* 

56 All sacred songs have magnified ludra expansive as the sea, 
The best of warriors borne on oars, the Lord, the very Lord 

of Strength. 

57 Combine ye two and harmonize together, dear tooach other, 

brilliant, friendly-minded. 
Abiding in one place for food and vigour. 

58 Together have I brought your minds, your ordinances, and 

your thoughts. 
Be thou our Sovran Lord, Agni Purishya; give food and 
vigour to the Sacrificer. 

59 Thou art Purishya Agni, thou art wealthy, thou art prosper- 

ous. 
Having made all the regions blest, here seat thee in thine 
own abode. 

60 Be ye one-minded unto us, both of one thought, free from 

deceit. 
Harm not the sacrifice, harm not the Patron of the sacrifice. 
Be gracious unto us to-day, ye knowers of all thiugs that be. 

61 Even as a mother bears hor son, Earth, Uklia hath bovue 

within her womb Purishya Agni. 
Maker of all, accoi-dant with the All-Gods and Seasons, may 
Praj&pati release her. 

62 Seek him who pours uot^ offers not oblation ; follow the 

going of the thief and robber. 

51 He lays down three lokamprindt or Space- filling bricks— thoee thaf^have 
no special prayer appropriated to Uiem — , and addresses* each. tndr-Agni : 
the two Qods combined as a diial Deity. 

55 As be settles the two bricks (terse 53) he recites the text called the 
Sddadobss from the word w&dadokatuhf streaming with milk, taken from K. 
V. VIII. 68 3. 

56 He brings mould from the place of the pit and throws it on the GArha- 
patya hearth that is building, with the text taken from R.'V. I. 11. 1. 

57 He throws the Ukhya Agni, that is the fire in the pan, un the Q&rhiw> 
patya hearth, with the four following texts. 

61 He fills the Fire-pau with sand, looses it from the suspensory slings 
and sets it down at the distance of a cubit north of the fire, reciting the text. 

62 Formulas for averting Nirriti, the Qoddess of Destruotiou. He lays 
down the black bricks dedicated to Nirriti, that have been bakvd with rice- 
hn^is, MirriU's perquisites, in some natural hollow in the ground or a bar- 
ren place, with the following texts. 



108 fas TMXTS OP Tag [BOOK XIl 

Tb-ia is thy way j leave ua and seek some other. To theet 
Goddess Nirrili, be homage. 

69 To thee, sharp-pointed Nirriti, f nil l^omage I Loode and 
detach this iron bond that binds him. 
Unaniiuons with Yama and with Yamt to th^ sublimest 
vault of heaven uplift him. 

64 Thou, Awful One, thou in whose montli ( dffet for the un- 

loosing of tiieee binding fetters, 
Whom people hat! as Earth with their glad voioeis, as Ifirritr 
in every place I know thee. 

65 The binding noose wl)ich Nirriti the Goddess hath fastened 

on thy neck that none may loose it, 
I loose for thee as from the midst of Ayus. Sped forward 

now, eat thou the food we offer. 
To Fortune, her who hath done this^ be homage. 

66 Establisher, the gatherer of treasures, he looks with might 

on every form and figure. 
Like Savitar the God whose laws are constant, like Indra 
he hath stood where meet the pathways. 

67 Wise, through desire of bliss with Gods, the skillitl bind the 

tnices fast, and lay thiB yokes on either side. 

68 Lay on the yokes and fasten well the traces : farmed is the 

furro\», sow the seed within it. 
Through song may we find hearing fraught With plenty : 
near to tbe ripened grain approach the sickle. 

63 Yama : here tneaniiig Agni. Yanfd: Yama's sister. See The Hymua 
of the Rigveda, X. 10. Him : the Sacrifioer. iron bond : of tin. 

65 He throws down on the farther side of the bricks the suspentory sling, 
the cord of the gold plate (see 1) the two reed mats ( 2 ) and the wooden seat 
(2), anit addresses the SUcrificer with the text From the midtt of AjfUi: 
from the Gdrhapatya hearth which is the middle of Agni : Kabjdhara. 
* Ay its may rather have to be taken in the sease of ' life * or 'vital power^ : 
EggeUng. Sped forward : by being freed from the bonds of Nirriti, To 
Fortune : he pours out a jarful of water. 

66 The Brahman-priest, the Sacrificer, and the A^dhvaryu mfenm to the 
sacrificial enclosure from the place where the Nirriti bricks were laid down, 
and the Adhvaryu xtands worshipping Agni, in the form of the G^rhapatya 
hearth, with the texts, taken With variations, from R. V. X. 139. 3. PofA- 
wayii the R. V. has dhcmdMmt that is in the meeting or conflict for booty; 
and Mahtdhara explains paXktndm^ of the pathways, by ' with robbers or 
infesters of the way.* 

67 Standing behind the right or southern hip of Agni or the Pira-altar, 
the Adhvaryu addroBses the plough to which oxen are being y«»ked for the 
purpose, with two texts from R. V. X. 101, 4, 3. Through diSireofUm wiU 
Oods : or, through desire of pleasing the Qods ; ' with mind devoted to tho 
Goda*; Eggeling. 



VSMSB 76.] WMiTE YAJURVEDA. 109 

69 Ba^ppiij^ let the sliares turn up the ploighlbud, happily go 

the ploughers with the oxen ! 
Suna aud Sira, pleased- with, oar oblation, cause ye our 
plauts to bear abundant fruitage. 

70 Approved by Visvedcvas' and by Maruts, balmed be the 

furrow with sweet-flavoured fatness. 
Succulent, teemiitg with- thy milky treasure, turn hitherward 
to us with milk, Furrow. 

Tl The keen-shiCred plough that hringeth bliss, good for the 
Soma-driuker's need, 
Shear out for' me a cow, a shebp, a 'rapid drawer of the car, 
a blooming woman, plump and strong ! 

72 Milk out their wish, O Wishing-Cow, toMitraand to Varuna, 
To ludra, to the Asvius, to Pdshan, to people aud to plants. 

73 Be loosed; hiviolable, Godward-faivrs ! We have attained 

the limit of this darkness : we have won the light. 

74 The year together with the darksome fbrtnigbts; I^wu with 

the ruddy^olonred oows about her; the Aavins with 
their wonderful achievenients ; the Sun to«:ether' with his 
dappled Coarser ; Vbievauaea with idi and with, batter 

Svaha ! 

75 Herbs that sprang up in time of old, three ages earlier than 

the Gods, — . , 

Of these, whose hue is brown, will I' declare Che hnndrcd 
powers and seveu. 



V 



69 On the site of tlie Altar, near the eoclosiog etoues, he ploughs lour fur- 
rows, soitill, West, north, and east,. With .loiur t»xts, one for «ach furrow. The 
fint text is from A. V. III. 17. 9, the first half being taken IromR. V. IV. 
57. 8. SuwgL and Sira: two deities or deified oMects which ble^s or are closely 
cobUeeted with agriculture. See A: V. If L 17, 5, note. 

70 Tfcken from A. V. III. 17. 9. 

71 Taken from A V. III. 17. 3. with 9 variation. See S. B. E, XU. 828. 

72 Withing-C9W" ITurrow^ productive as the Cow of Plenty. 

73 He looses aud addresses the oxen. JnviolaJble : offhnyd,' bot to bie'slain 
or injured. The word is usually applied to cows. Qodward'fitrers-: as assist- 
ante at sacrifice. Limit of tki* tuirknetai: R. V. I. 92. & Darkness here 
meaning disti-ess arising from hungej and thirst, according to Mabldhara. 

74 He places a bunch of Kusi grass in the middle ol the Attar site and 
offers an oblation with five takings of sacrificial buiter, reciting the formula 
of thiiieen utterances (SvA*h&, dividsd; 4iouoting as two) eaoh of which re- 
presents a layer of the Fire-altar. See S, B. E. XLI. 334. 

75 Having poured fifteen jars pf water on the Altac site he sows tl^e seed 
of various plauts ud<1 herbs reciting five triplets. Versea 75—96 are taken 
from R. V. X. 97 which is a phynician's charm addressed to the medicinal 
herbs, some of whioh be is about to apply to a patient. PdkAru : perhaps 
jjiypcpsia i or some difiease of the mouth, abBcess or gumbwl. 



IKK THB TEXTS OF THE [BOOK XII. 

76 Ye, Moibera, have a hundred homes, yea, aud a thouaand are 
^ your growths. 

Do ye who have a thousand powers free this my patient from 
disease. 

77 Be glad and joyful in the Plants, both blossoming and bearing 

fruit, 
Plants that will lead us to euocess like mares who conquer in 
the race. 

78 Plants, by this name I speak to you, Mothers, to you the 

Goddesses : 
Steed, cow, and garment may I win, win back thy very self, 
, man. 
79^ Tlie Holy Fig tree is your home, your mansion ia the Parna 
tree i •* 

Winners of cattle shall ye be if ye- regain for me this man. 

80 He who hath store of Herbs at hand like Kings amid a crowd 

of men, — 
Physician is that sage's, name, fiend-slayer, chaser of disease. 

8 1 Herbs rich in Soma, rich in steeds, in nourishment, in strength- 

ening power,— 
All these have I provided here, that this man may be whole 
again. 

82 The healiug virtues of the Plants stream forth like cattle 

from the stall, — 
Plants that shall win me store of wealth, and save thy vital 
breath, man. 

83 Reliever is your mother's name, and hence Restorers are ye 

called. 
Rivers are ye with wings that fly : keep far whatever brings 
disease. 

84 Over all fences have they passed, as steals a thief into the fold. 
The Plants have driven from the frame whatever malady was 

there. 

85 When, bringing back the vanished strength, I hold these herbs 

within my hand, 
The spirit of disease departs ere he can seize upon the life. 

B^ He through whose frame, Plants, ye creep member by 
member, joint by joint, — 
From him ye drive away disease like some strong arbiter of 
strife. • ' 

87 Fly, Spirit of Disease, begone, with the blue jay and king* 
fiaher. 
Fly, with the wind*« impetuous speed, vanish together with 
thoBtorm. 



rSSSS 98.] WBJTE YAJUR7EDA, 111 

SS Belp every one the otBeri lend aBsistance each of you to 
each, 
All of yoii be accordant, give furtberanoe to thia speech of 
mine. 

^9 Let fruitful Plants, and fruitless, those that blossom, and 
the blossoioless, 
Urged onward by Bfibaspati, release us from our pain and 
grief; 

90 Realese me from the curse's plague and woe that comes from 

Yaruna ; 
Free me from Yama's fetter, from sin and offence against the 
Gods. 

91 What time, descending from the sky, the Plants flew earth- 

ward, thus they spake: 
No evil shall befall the man whom while he liveth we 
pervade. 

92 Of all the many Plants whose King is Soma, Plants of hun- 

dred fornis, 
Thou art the Plant most excellent, prompt to the wish, sweet 
to the heart. 

93 all ye various Herba whose King is Soma, that o'erspread 

the earth, 
Urged onward by Brihaspati, combine your virtue in this 
Plant. 

94 All Plants that hear this speech^ and those that have 

departed far away, 
Come all assembled and confer your healing power upon 
this Herb. 

95 Unharmed be he wBo digs you up, unhlirmed the man for 

whom I dig : 
And let no malady attack biped or quadruped of ours. 

96 With Soma as their Sovran Lord the Plants hold colloquy 

and s&y : 
King, we savefi*om death the man whose cure a Brll^hman 
uudei'takes. 

97 Moat excelleut of ail art thou, Plant : thy vassals are the 

trees. * 

Let Itim be subject to our power, the man who seeks to 
injure us. 

98 Banisher of catarrh art thou, of tumours and of hemorr^ 

holds ; 

Thou banishest Pik^ru and Consiunption in a hundred 
forms. 



112 TBB TEXTS OF THE [BOOS Xfl! 

99 Thee did Gandharras dig from eiarth, thee Indira and 
Brihaspati. 
King Soma, knowing thee^ Plant, from his ConsumptioQ 
was made free. 

100 CQuquer mine enemies, the men who ehallenge me de thoit 

subdue. 
Conquer thou all unhappiness : victoriotts art thou, Q Plant. 

101 Long-lived be he who digs thee, Plant, and be for whom [ 

dig thee up. 
So mayst thou also, grown long-lived, rise upwavd with i^ 
hundred shoots. 

102 Most excellent of all art thou, Plant; thy vassals are the 

trees. 
Let him be subject to ouc power, the man who seeks to 
injure us. 

103 May he not harm me who is earth's begetter, nor he whose 

laws are faithful, sky's pervader ; 
Nor be wha first begot the lucid waters. To Ka the God 
let us present oblation. 

104 Turn thyself bitherwakl, Earth, to us with sacrifice and 

milk. 
^ Thy covering skin Agni, urged forth, hath mounted.- 

105 AH, Agni, that in thee is bright, pure, cleansed, imd meet 

for saef ificcy 
That do we bring unto the Gods. 

106 I from this place have fed on strength and vigour, the 

womb of holy Law, stream of the mighty. 
In cows let it possess me and in bodies^ I quit decline and 
lack of food, and sickness. 

107 Agni, life-power and fame are thine : thy fires blase migbtily> 

thou rich in wealth of Deams ! 
Sage, passing bright, thou givest to the worshipper,, with 
strength, the food that merits laud. 

108 With brilliant, purifying sheen, with pej:fect sheen thou 

liftest up thyself in light. 
Thou; visiting both thy Mothers, aidest them as Son : thou 
joiuest dose the earth and heaven. 



i. t 



103 With the wooden sword he takes from outside the fir« altar four 
bricks, each made of a lump of clay, and Uy» them on the body of the altar 
site, reciting a text as he deposits each. The first is from the front. Earth* i 
begetter: Prajapati. 

104 He lays down a brick from the south. Covering $kin : tihe sur&oe of ' 
the eai-th. 

105 He lays down a clay brick from behind. 
10<5 He lays down a clay- briclf. from the north. 

107 He throws sand on the High Altar with six verses from.H. V. X. 140. 



VBItSE 118.] WHITE 7AJURVBDA. US 

109 Jitavedas, Son of Strength, rejoice thyself, gracious, in 

our fair hymns and songs. 
In thee are treasured various forms of strengthening food, 
born nobly and of wondrous help. 

1 10 Agni, spread forth, as Ruler, over living things : give wealth 

to us, Immortal God. 
Thou sbinest out from beauty fair to look upon: thou 
leadest us to couqueriug power. 

111 To him, the wise, who orders sacrifice, who hath great riches 

under his control, 
Thou givest bl^st award of good, and plenteous food, givest 
him wealth that conquers all. 

112 The men have set before them for their welfare Agni, strong, 

visible to all, the Holy. 
Thee, Godlike Ou-Ct with ears to hear, most famous, men's 
generations magnify with praise-sougs. 

113 Soma, wax great. From every side may vigorous powers 

unite in thee. 
Be in the gathering-place of strength. 

lU In thee be juicy nutriments united, and power and mighty 
foe-subduing vigour. 
Waxing to immortality, O Soma, win highest glory for 
thyself in heaven. 

115 Wax, most gladdening Soma, great through all thy 

Hkmeuts, and be 
A friend of most illustrious fame to prosper us. 

116 May Vatsa draw thy mind away, even from thy loftiest 

dwelling-place, 
Agni, with song that yearns for thee. 

117 Agni, best Angiras, to thee all people who have pleasant 

homes 
Apart haviB turned to gain their wish. 

118 In dear homes, Agni, the desire of all that is and is to be, 
Shines forth the One Imperial Lord. 



lis He tottchca jbhe aan^ that has beeQ spread on the body of the altar; 
recitiiig the texts taken from R. V. I. 91. 16, 18, 17. 

116 The followiog jrerses are addressed to the Fires as they are led for- 
ward. Breceded by a horse, a white one by preference, representing Agni as 
the Sun- or, if no horse is available, by a bullock (see Sacred Books of the 
East, XII. 297). The first verse is taken from R. V. VIII, 11. 7. 

iU Taken from B. V. VIII. 43. 18. 



6 



BOOK THE THIRTEENTH. 



I TAKE within me Agui first, for increase of my wealth, 

good offspring, manly strength : 
So may the Deities wait on me. 

2 Thou art the waters' back, the womb of Agni, around the 

ocean as it swells and surges. 
Waxing to greatness, resting on the lotus, spread forth in 
amplitude with heaven's own measure. 

3 Eastward at first was Brahma generated. Vena o'erspread 

the bright Ones from the summit, 
Disclosed his deepest nearest revelations, womb of existent 
and of non-existent. 

4 In the beginning rose Hira^yagarbha, bom Only Lord of all 

created being. 
He fixed and holdeth up this earth and heaven. Worship 
we Ka the God with our oblation. 

5 The Drop leaped onward through the earth and heaven^ 

along this place and that which was before it. 

This Book contains formulas for the laying down of the Lotu»-]ea^ the 
solemn setting of various bricks, th<^ burial of the Tortoise, the disposal of 
the Victims' Heads, and other ceremonies connected with the construetioo 
of the Ahavaniya Fire-altar. 

1 The Sacrificer standing on the fai:ther side of the High Altar offers ao 
oblation and recites the test. / take Agni : in order that Agni, that is, the 
Fire- Altar, may be made out of Agni himself. 

2 Be lays down a lotus-leaf, representing the sky, on a tuft of Kuea grass, 
with the text which is repeated from XI. 2d. 

3 Upon the lotus-leaf he lays the piece of gold hung round his neck (see 
Xn. 1), with the text from A. V. IV. 1. 1. Brahma t or the Prayer. Prayer 
originated in the eastern heaven : when Vena, the Loving One, the early 
Sun, first rose in his glory he poured forth the type of human prayer, his 
morning song of joy and praise. See. III. 8, note. Accordixig to Mahldhara, 
Brahma here is the Sun. (yenpread the Bright Ona : or, disclosed bright 
flashes. According to Mahldhara, tfie Blight One» are the worlds. A'oji« 
existent : but possessing the potentiality of future existence^ 

4 Ou the piece of gold he lays a goldea figure of a man, on his back, with 
his face eastward, a symbol of Praj&pati, Agni. and the Sacrifioeri and in- 
cites the two texts taken respectively from R. V. ^ 121. 1, and, with vari- 
ations, from R. V. X. 17. 11. ffiranyagarbha : 'the Gold Oerm,* 'Soared 
of Golden Light,' the Sun-God identified with Ptajftpati. Ka : Prajftpati. 
Or, What God (other than Prajtlpati) shall we adore with our oblatioa f 
See I. 6, note. 

5, 6, 7 The Drop : meaning, say the Commentators, Aditya, the Sua. 
Oblations : hotrds, meaning, it is said, the regions of the sky. The Sacrifioer 
thus establishes the Sun in heaven. See Sacred Books of the JSaat^ XLL 
p. 868. The Sacrificer stands by the golden figure worshipping with tht 
three following formulas. Serpents: »ee two hymns addrneed to Serpentt 
as powerful superhuman beings, A. V. III. 26. 27. Ikmoht* darts: tent bj 
lUkshasas and other evil beings to bite andl^iU men. 



VJlib$EU.] WEITB TAJUMVSDA. IVi 

I offer up, throughout the ^ereu obUtioni, the Drop still 
moving to the commoQ dwelling. 

6 Homage be paid to Serpents unto all of thtm that are on 

earth, 

To those that dw^Uia air, to those that dwell in sky be 
homage paid« 

7 T6 those that are the demons' dart8» to those that lire upon 

the trees, 
To all the Serpents that lie low in holes be adoration paid« 

8 Or those that are in heaven's bright qphere, or those that 

dwell in the Suu's beams : 

Serpents, whose home has been prepared in waters, homage 
unto ihem 1 

9 Put forth like a wide spreading net thy vigour: go like a 

mighty King with his attendants. 

Thou, following thy swift net, shootest arrows : traasfiz the 
fiends with daits that bum most fiercely. 

10 Forth go in rapid flight thy whirling weapons : follow them 

'closely glowing in thy fury. 

Spread with thy tongue the wingM JBames, Agni : unfet* 
tered cast thy firebrands all around thee. 

11 Send thy spies forward, fleetest in thy motion: be^ ne'er 

deceived, the guardian of this people 

From him who, near or far, is bent on evil, and let no 
trouble sent from thee Vercome us. 

li Rise xv^ Agui^ spread thee out before na, bum doi^-our 
foes, thou who hast sharpened Arrows. 
Hin^ biasing Agni ! who hath worked us mischief, consume 
thou utterly like diried-up stubble. 

13 Rise, Agni, drive off those who fight against us : make 
manifest thine own celestial vigour. 

Slacken the strong bows of the demou-driveo : destroy our 
foemen whether kin or stranger. 

I settle thee with Agni's fiery ardour. 



•••w 



9 He sits down and offers an oblation on the gold figure with butter taikea 
In ftre ladlefttls, reciting fire texts, demon^sbjiog obarms, taken from B. V. 
IV. 4. 1-6. 

11 Spiet: the first flames, eent forward as if to reeonnoitre. 

IS Dtmtm-driven : those whom evil spirits incite to attack ns. I SitUe 
thee : with this lonnnla he lays down on Uie south side a ladle made of the 
wood of the K&rshmarya tree<GmeUna Arborea filled with dsrified batter. 



J .. 



116 TBB TEXTS OP THE [BOOK XIIL 

14 Agnt is head and height of heaven, the Master of the earth 

is he : 
He quickeneth the waters' seed. 
I settle thee with the great strength of Indra. 

15 Thou art the leader of the rite and regioa to whioh with 

thine auspicious teams thou tendest. 
Thy light-bestowing head to heaven thou liftesty makinjg 
thy tongue the oblation-bearer, Agni ! 

16 Steady art thou, sustainer, laid by Vi^vakarman in thy 

place. 
liCt hot the ocean nor the bird harm thee : unshaking, steady 
earth. 

17 Thee let Praj^pati settle on the waters' back, in Ocean's 

course, 
Thee the capacious, widely spread. Thou art the Wide 
One : spread thee wide ! 

18 Thou art the earth, the ground, thou art the all-sustaining 

Aditi, she who supporteth all the world. 
Control the earth, steady the earth, do thou the earth no 
injury. 

19 For all ^breath, out-breath, through-breath, upward-breath- 

iug, for high position, for prescribed observance^ 
May Agni keep thee safe with gr^at well-being, with the 
securest shelter. As afoi'etime with Angiraa, with that 
Deity lie steady. 

20 Upspringing from thine every joint, upspringing from each 

knot of thine. 



14 He lays down on the north ride a ladle of tTdambam (Fiooa Olome- 
rata) wood, fiUed with inspiaeated sour milk {dadhi ; daht in Hindt), and 
recites the text,, repeated from III. 12, taken from R. V. VIII. 44. 16, and 
the additional formula, I settle thee, etc. 

15 He redtes also tibe text from R. V. X. 8. 6. 

16 He lays on the golden man a Syayamfttri^nifl, a naturally perforated or 
porous brick ; one with grit and gravel in its composition. The ocean : 
the gold diao< Tks bird : the golden man. Vi^mkofmctn : tke Omnific | 
Praj&pati, the Creator. Steady earth : keep the grouud on which the altar 
is to be built firm and unmoved. 

17 The waters* hods: the Earth. 7%e Wide One: pnthiti, feminine of 
pritht^ wide ; the common name of the earth, aud Earth personified an a 
Ooddess. Spread thee wide : prathatva, 

19 Mighpotition: ' for a reHting-plaoe*: Eergeling. Preecrib^ ehmrvemtei 
'for a moving- place*: Eggeling. Ae aforetime with Angirat: that iS, is 
thou laye^t steady in the case of. or when laid down by, Angiraa. 

20 On the porous brick he lays a Darvi bricit, that ia DtLrvd or DilbgnM» 
with roots aud tops, to form a layer. This creeping grass spreads rapidly, 
throwing out perpetually new branchlets. He recites two texts. . Do thov 
stretch us out : or, Lengthdn out our line (of descendants). ' 



rSXSM ^.] WBIT£ YAJURVMBA. llf 

Thus with a thousand, D4rv& ! with a hundred do thou 
stretch us out. 

21 Thou spreading with a hundred, thou that branohest with 

a thousand shoots, — 
Thee, such, with our oblation will we worship, celestial 
Brick. 

22 Thy lights, Agni, in the Sun that with their beams over- 

spread the sky,— 
Witb all of those assist thou us to-day to light and progeny. 

23 Lights of yours in the Sun, Gods, or lights that are in 

kine and steeds, 
tndra-Agni, with all those voudisafe us light, Bpbaspati ! 

24 The Far*Refulgent held the light. The Self-Hefulgent held 

the light 

Thee, luminous, may Prajslpati settle upon the back of Earth. 

Give, to all breathing, all the light, to out-breath, to diffu- 
sive breath. 

Thy Sovran Lord' is Agni. With that Deity, as with Angiras, 
lie firmly settled in thy place. 

25 Madhu and M&dhava, the two Spring seasons — thou art 

the innermost cement of Agni. 
May HeavBu and Earth, may Waters, Plants and Agnis 

help, iieparate, accordant* my precedence. 
May ail the Fires 'twixt heaven and earth, one minded, 

well-fitted, gather round these two Spring seasons, 
As the Gods gathering encompass ludra : firm with that 

Deity, Angiras-like, be seated. 

26 Thou art Ash^h&, Conquering One. Conquer our foemen, 

conquer thou the men who fain would fight with us. 
A thousand manly powers hast thou : so do thou aid and 
quicken me. 






22 Close to the porous biick, on its eastern side, be lays a Dviyajus brick» 
so called because it was originally s^n and used by the two Qods, Indra 
and Agni, and recites the two texts. 

24 He lays down two Retabsich, or Seed -pouring^ brick^, dose to the 
Dviyajus, eastward, one oil each side of the backbone of the altar,' atid re- 
cites the first line of thfe text. Thee, luminous : he lays down a Tisvajyotis, 
or All-light, brick, and recites the rest of the^^xt. 

?5 He lays down two Ritavyft, or Seasonal, brieltt, in front of the All- 
light brick, one on each side of the backbone of the altar.- Madhu : honey, 
a name of Chaitra (Bf id-March to Mid-April). Mddkava : honey-like ; Vaf- 
•Akha (Mid- April to Mid-May). 2%ou : the t^o regarded as one Spring. Be 
mated : the seasonal bricks are addressed. Of Agni i that is, of the Fire- 
altar. 

26 He li^s down the brick Ash&dhft, or InYinoible, on the front of th» 
sltar^ on its backbone. 



118 TffS TEXTS OF TBS [BOOS Xllt. 

27 The winds waft sweets, tiie rivers pour sweets for the man 

who keeps the Law : 

So may the plants be sweet for as. 

28 Sweet be the night and sweet the dawns, sweet the terres- 

trial atmosphere : 
Sweet be our Father Heaven to us. 

29 May the tall tree be full of sweets for as and. and fall of 

sweets the Sun : 
May our miloh-kine be sweet for us. 

30 Seat thyself in the deepness of the waters, lest Surya, lest 

Vaisv&uara Agni scorch theei 
With wing undipped, survey created beings : may rain 
that Cometh down from heaven attend thee. 

31 He crept across the three heaven-reaching oceans, the Bull 

of Bricks, the Master of the Waters. 
Glad in the world with his^ the Well-Made's, vesture, go 
whither those before thee have departed. 

32 May Heaven and Earth, the Mighty Pair, besprinkle this our 

sacrifice, 
And feed us full with nourishments. 

33 Look ye on Vishnu's works whereby the Friend of Tndra, 

dose allied, 

Hath let his holy ways be seen. 



27 He anoints a toi'toise, said to represent the Sun or PrajApatit with 
mixed seiir milk, honey, and batter, and redtee the three teats taken fron 
R V. I. 90. 6—8. 

30 He lays down the tortoise on a bed of AvakA plants (Blyza Octimdia, 
growing in marshy places) on the right side of the brick Invincible, looking 
towards the golden figure. The caxtom of building living animals, some* 
times human beings, mto the foundations of a house t<> secure its stability, 
is of ve^ great antiquitv, and was formerly very widely spread. Seie S. 
Baring-Gould, Strange Survivals, pp. I —85 The tortoise may have been 
chosen here with reference to the beUef that the world re^ts- upon a tortoise 
as an inearnatian of Vishnu. See A. Weber, IncUsche Streifen, p. fie. 
Waten .* the heavenly waters in the orb of the Sun. 

81 He keeps his hand on th«» tortoise and shakes it as he reoites the tesl^ 
The Bull: the cfiief . The WeWmade: Ami whose vesture ia said tq^ be 
eatUe whose form thft tortoise ia supposed to aaaome. . Thou htf<»% ihm': 
former tortoiseii employed^ in similar oertmoniei. 

32 He pats the tortoise on the sdtar she with the text, repeated Itom' 
Vin. 82, taken fr im B, T. L 22- 18. 

38 On the north side of the chief, and representative porous briek Ve 
places a pestle and mortar of Udumbera wood, redtang the text, repeactsd 
from VL 4, taken from R. V. I. 22. 19. 



vjgnss 40.] wmvE tajurvsda, n« 

^ Firm art tboii, a mistainer. Hence engendered, forth from 
these wombs at first came JUtavedas. 

By GAyatrl, by Trishtup, by Anushtup, may be who knows 
bear to Uie Gods oblation. 

35 Tdc« thoa thine ease for food, for store of riches, for might 

in splendour, and for strength and ofispring. 

Thou art all-ruling, independent Buler : both fountains of 
Sarasvati protect thee f 

36 radiant Agni, harness thou thy steeds which are most ex- 

eellenti 
They bear thee as thy spirit wills. 

37 Yoke, Agni, as a charioteer, thy steeds who best invoke the 

Gods: 
As ancient Hotar take thy seat 

S8 Like riyers our libations flow together, cleansing themselves 
in inmost heart aud spirit. 

I look upon the flowing streams of butter : the golden reed 
is in the midst of Agni. 

d9 Thee for the praise-verse, thee for rtieen, thee for bright 
splendour, thee for light. 
This hath become the energetic spirit of all the world and of 
Vaip&nara Agni. 

40 Agni, all-luminous with light, splendid with splendour, goldeii 
One. 
Giver of thousands art thou : for a thousand thee. 

34 Having fint mlantiy pUeed the Fire-pan on the mortar he i>ound« the 
prepared elay and throws it on the ground before the Fire-pan which ii then 
«et upon it with the two fullowlng formulas. Firm wt tkou : see verse 16. 

$^ Beth fovmtaiiiit : Mind and Speech ; according to Mahtdhara, tiie 
Bigveda and the Sftmaveda. 

36 He offers two oblations on the Firepan with two texts taken respee- 
ti?ely from R. V. VI. 16. 43 and VIIL «4. 1. 

33 The heads of the victims slaughtered for the eeremonj were set aaide 
at »n early stage of the proceediiv;s, and he now thrusts a splinter of gold^ 
the symbol of purity and immortality, into the mouth of each, with the text 
taken, with transposition and a variatiott, from R. V. IV. ^8. 6, ^. The gni' 
den reed : the golden figure of a man (see verse 4). AgtU : here meanip^ 
the Fire-altar. 

39 Thee for the praUe-vene : riehe ; ' for praise ': Sggeliog. He thrusts a 
epUnter of gold into each victim's left nostril For j£^ ; into the right 
noAtril. For bright tplendmtr : into the right eye. For Ught : into the left eye. 
Thi$ hath beeome: with this, a spUoter of gold is trust in^ the left ear. 

iO With the first line he thrusts a splinter of gold into ea<^ victim'a 
right «ar. Oiver o/thoutrntuU: he addresses the golden figure's head which 
ke takes up aud dapoaits, with Uie oth^ head«, in the Pire-pao. 



120 THi TEXTS OP THE [BOOK ZIII. 

41 Balm thou with milk the uDborn babe Aditya, wearing all 

forms, creator of a thousand. 
Spare him with heat, nor plot against him : give him a 
/ huiidre^years of life while thou art building. 

42 The wind's impetuous rush, Varuna's navel ! the horse that 

springs to life amid the waters ! 
The rivers' tawny child, based on the mountain, harm not, 
Agui, in the loftiest region. 

43 Unwasting Drop, red, enger, pressing forward, Agni I worship 

with repeated homage. 
Forming thyself with joints in proper order, harm not the 
Cow, Aditi widely ruling 1 

44 Her who is Tvashtar's guardian, Varuna's nayel, the Ewe 

brought forth from out the loftiest region, 
The Asura's mighty thousandfold contrivance, injure not in 
the highest sphere, Agni. 

45 The Agni who from Agni had his being, from heat of Earth 

or also heat of Heaven, 
Whereby the Omni6c One engendered creatures, him may 
thy fierce displeasure spare, Agni. 

46 The brilliant presence of the Gods hath risen, the eye of 

Mitra, Varu^a, and Agni. 
The soul of all that moveth not or moveth, the Sun hath 
filled the air, and earth and heaven. 

47 Injure not, thousand-eyed, while thou art building forsacri- 

fiee, this animal, the biped. 

41 WUh milk : with reference to the milk, representing wealth in^cattle, 
ptit into the Fire* pan with the sand mentioned iu XH. 61, note. Adkga: 
the Sun, that is, Agni of the Fire-altar. Wearing all fonn» : regarded ai 
the Sun. Him : l£e Saorificer. 
«^42 He puts the horae'a head on the north-east tide, and recites the text. 

43 He puts the ox's head on the south-east side, and recites the test» 
The Drop u Soma represented by the ox. 

44 The ram's head is similarly plaeed on the north-west side. Tvaikfar*9 
gtuwdicm: as providing warm clothing for human beings created by *him, 
Aiura'i : the Divine Being's. But see S. B. E. XLI. 406. Thoutan^fold.: 
infinitely precious, or fit for a thousand services. 

45 On the south-western side he puts the head of the he-goat The Agni: 
id the form of the goat. From Agni: that is Praj&pati. Wher^: by &• 
gOfAt (or, by the Birthless) representing V&k. Speech, the Word, bv whidi 
the Omnihc Praj&pati created all things. See Weber, Indisohe Studieo, UL 
473 sq , and Muir, Original Sanskrit Texts, V. 891. 

46 He offers an oblation on the human hend, or head of the flgnre^ redt- 
ing the text, repeated from VII. 42, taken from R. V. I. 115. 1. 

47 After worshipping he removes l^e human head, reciting the tettti. 
Pith: or marrow, the essential part of sacrifioiid food. Man*$ enmUrfm^f 
mayu is explained by kimpurtuha, perhaps, monkey. Perhaps the head oC 
ft puppet or doU| represeatiog a man, is intended. Sea XL 16, note. 



YMRSS 62.] WmT£ tAJUEVSbA. Ml 

Acoept as pith man's counterfeit the yictUDi Agni : therewith 

building thy forms, be settled. 
Let thy flame reach toan^s counterfeit i let thy flame reach 

the man we hate. 

48 Harm not this animal whose hooves are solid, the courser 

neighing in the midst of coursers. 
I dedicate to thee the forest Gaura : building thy bodies up 

with him be settled. 
Let thy flame reach the Gaura, let thy flame reach hun whom 

we detest 

49 Thousandfold, with a hundred streams, this fountain, ex- 

pnnded in the middle of the waters, 
Infinite, yielding butter for the people, harm not, Agni, 

in tlte highest region. 
. This wild bull of the forest I assign thee : btiilding thy 

bodies up therewith be settled. 
Let thy flame reach the wild bull, etc. ( as in 48 ). 

50 This creature clothed in wool, Varu^a's navel, the skin of 

animals quadruped and biped, 
The first that was produced of Tvashtar's creatures^ Agni, 

harm not in the highest region. 
The forest buf^lo do I assign thee : building, etc., as above 

mutato mutando, 

51 From Agni's warmth the he-goat had his being : he looked 

at first upon his generator. 
Thereby the Gods at first attained to Godhead t those meet 

for worship to the height a«cended. 
The forest Sarabha do 1 assign thee : building, etc. 

52 Do thou, Most Youthful God, protect the men who offer, 

hear their songs, 
' Protect his oflspring and himself. 

■ — ■ — — .. ■ 

48 He removes the horse's head. Oaura : the Gaur or Gk>ur (Bos Oauras), 
a species of wild ox. 

49 He removes the head of the ox representii^ the cow. Wild bull: 
Gavaya ; the Gayal (Bos Gavaeus). 

50 He removes the head of the ram. Shin : provider of clothing. Qua- 
drujfieds : horses, cows, mules, etc. 

. 51 He removes the head of the he-goat. AffnVi vforfiUh : meaoing Pra- 
j^pati's. Thereby : by the goat (or the Birthlees). See v. 45, note. Sarubha: 
a mythicMl eight-legged animal, supposed to live on the Snowy Muuntaina 
aod to equal or surpass the lion in strength, like our unicorn. 

52 He worships the half -finished Fire-altar with the text from R. V: 
VIIL 78. 8. The men who offer: or, the Sacrificer's men. HU: The present 
Sa^ifilcer's. 



122 TBB TEXTS QF THE BOOR XIIl 

5Z I set thee in the passage of the waters. I set thee in the 
swelling of the waters. I set thee in the ashes of the 
paters. I set thee in the lustre of the waters. I set 
thee in the way which waters travel. I set thee in the 
flood, the place to rest in. I set thee in the sea, the place 
to rest in. I set thee in the stream, the place to rest in. 
I set thee in the water's habitation. I set thee in the 
restiiig-plaoe of waters. I set thee in the station of the 
waters. I set thee in the meeting-place of waters. I set 
thee in the birthplace of the waters. I set thee in the 
refuse of the waters. I set thee in the residence of waters. 
I settle thee with the G&yatrl metre. I settle thee with 
the Trishtup metre. I settle the^ with the Jagati metre. 
I settle thee with the Anusbfup metre. I settle thee 
with the Pafkkti me.tre. 

54 This, in front, is Bhuva. His offspring, Breath, is Bhauv&- 

jana. Spring is Pr^i^ijana. The Q&yatri is the daughter 
of Spring. From the G&yatri comes the G&yatra tune. 
From the G^yatra the Up^ipsa. From the Up&tpsu the 
Trivyifc. From the Trivpt the Rathantara. TheRishi 
Vasiihtha. By thee, taken by Prajapati, I take vital 
l»reath for creatures. 

55 This on the right, the Omnific His, the Ommflc*s offspring, 

Mind. Summer sprang from Mind. The Trlshtuj^ is the 

daughter of Summer. From the Trishtup oame the Svar* 

song. From the Sv&ra the Antaryima^ From the An- 

tary&ma the Pailchadasa. From the Paftchtidaaa the 

Brihat. The Bishi Bharadvaja. By thee, taken by Pra> 

japati, I take Hind for crentures. 

• ■ ■ ■ ■ .11 i ■ . , 

58 He moimif oq the altar behind the porous brick and Uya down the 
Apasyas, or Watery, bricks, five in each quarter, oorrMpoodiDff with the 
number of the aacrifioial viotiiU'), and addresses a formula to eadi. Patsa^ : 
^explained as the wind. SwdUng: the plants. iifAe«: foam. Xu«<re : lig^toinc. 
Way: the earth. Flood: the breath. Sea: the mind. Stream: •peeeh. JiahS^ 
tation: the eye. Rtsting-plaee: the ear. SkiHon: the sky. Meeting'plmee : 
the air. BirthpUice: the sea. Refuu: sand. Retidenee: food. leetue: he 
then lays down four ChhandasyAs, or Metre, bricks, with a formiUa for eadl. 

54 He layrf down the Prlnabhritas, or Breath- supporting, bric<s» two il 
a time, with a formula for each set. Bkuva : a name of Agni ; ' the Ez^ 
tent ' : Eggeling. Bhauvdgana : sprung from the Existent ; or Mandane. 
Prindyana: sprung from breath. Updff^fu: see VI. SO sq. Trivrit: the 
nine'verse hymn. VatUhtha : meaniug the vital breath, the word nignt^T^ 
iiig bent, most precious. Taken : created, or establbhed. 

55 He hys down the third set (after the ten of the following verte). TIk 
Omnific: meaning Ydyu the Wind-God. Sv6bra: a S4man that has thif 
jvara, or first rinin; and then falling pitch of the final vowel, for its finale. 
Antai^ydma: a special Soma cup and libation. See VII. 4, note. Pafi^fadafat 
a hymn with fifteen verses. BnaradvAja : another famous Vedio ^Ushi, havt 
fDeauing Mind. 



VEMSJS W] WfflTB 7AJURVEDA. Itl 

56 Tbifl on the western side, the All- Embracer. His, thf All- 

Embracer's oflfspring, the Eye. The Rains sprang from 
the Eye. The Jagatt is the daughter of the Rains. 
From the Jagatt oame the Rik.'Mma. From the Riksania 
the Sukra. From the Sukra the SaptadafiU From the 
Saptadiisa the Vairilpa. The j^i^hi Jamadagni. By thee, 
taken by Pr^&pati, I take the Eye for creatures. 

57 This on the north side, heaven. This, heaveu's offspring, 

the Ear. Autumn, the daughter of tlie Ear. The Anusb- 
tup sprang from Anturau. From the Aiiusht;up c^ime the 
Aida, Fi*om the Aida the Manthiu. Fi*om the Manthiu 
the Ekaviipfa. From the Ekaviipsa the Vairaja. The 
Bishi VisviUnitra. By thee, taken by PrajUpati, I take 
ti^e Ear for dreatures. 

58 This abeTCy Intellect Its, Intellect's offspring, Speech. 

Winter the offspring of Speech. Pankti sprang from 
Winter. From Pa&kti the Nidhauavat. From the Ni- 
dhanavat came the Agraya^a. From the Agrayai^a the 
Truj^va and the Trayastrimsa. From the Tri^ava and 
the Trayastriipsa the Sakvara and the Rai?ata. The 
Bishi Visvakarman. By thee, taken by Yisvakarmao, 
I take Speech for people. 

Pill up the room, etc. The dappled kine, etc. All sacred 
flougs, etc, three texts repeated from XII. 54—56. 

^ 56 He lays down the lecond set of ten. A U-Bmbra^er: the Sun. Riktama: 
ttmilar to a Bach ; acertain kind of S&man. §ukra: a certain Soma cnp 
and libation. See VII. 12. Saptadoia: a bymn of seventeen yersee. 

Foar^ .* an important SAman. Jmrnaaoffni : a famous Vedic l^ithi, bare 
repreaenUng the Eye. 

57 He lays down the fourth aet Aida: the name of SAmans which have 
the word id4 (refreshment ; libation) fur their finale or ehorua. Manthin : 
a 8r>aia libation. S«e VII. 16. ^ibiirimfa ; a hymn (^ twenty-one verties. 

Vaw^ja: an important SAman. Vifvdmitra: the name of a oelebi-ated 
Vedic llishi, here meening the Ear, because one hears with it on all {vifvu) 
aides, and because it has a friend {mitra) on all sides. 

58 He Inys down the fifth set. Intetteet : meaning the Moon. Nidhanct- 
va<;>aS&man with a special finale or chorus. Agrayana: a certain Soma 
cup and libation. See VII. 20. Trinava : a hymn consisting of thrice niuf 
verses. TrayaUrvKgkfH : a hymn of thirtythree verses. 8i^kvaTa...IttUvata: 
two important PrishthaSAmans, §tUvara meaning Potent, and Raivata 
Weslthy. See Haug, Aitareya-BrAhmaiam, IV. 13. Vifvakatrntku : mean- 
ing, all-effecting Speech. 



BOOK THE FOURTEENTH. 



With stedfast 6ite and birthplace thou art stedfast : settle 
thou duly in thy stedfast birthplace, rejoicing in the 
Ukhya's first appearance. 

Here let the Asviiis, the Adhvaryus, seat thee. 

2 Nesting, intelligent, dripping with butter , in the auspicious 

seat of earth be seated. 
Let Rudras, Vasus welcome thee with praises : fill full these 

prayers for our propitious fortune. 
Here let the Asvins, the Adhvaryus, seat thee. 

3 Here, Guard of Strength, with thine own powers be seated 

for the Gods' happiness and great enjoyment. 
Even as a father to his son, be fiiendly : with easy entrance 
enter with thy body. Here let the Asvins, the Adhraryos 
seat thee : 

4 Thou art the filling-stuff of earth called Apsas, May all the 

Gods celebrate thee with praises. 
Enriched with songs of praise, Prishthas and butter, sit here 

and give us wealth with store of children. 
Here let the Asvins, etc. 

5 Upon the back of Aditi I lay thee the sky's supporter, pillar 

of the Quarters, 
Queen over creatures. Wave and drop of waters art thou ; 
and Visvftkarman is thy Rishi. 

6 Sukra and Sucht, seasons, both, of summer — thou art the 

innermost cement of Agni. 
May Heaven and Earth, may Waters, Plants and Agnis help, 
separate, accordant, my precedence. 



He D0V7 sets the second layer of bricks, the first layer repreaenting thb 
terrestrial world. 

1 He lays down tbe first brick called Asvinl, belonging tQ the AivilM. 
because tbey as the divine Adhvaryus laid* down for the GkxU the lecoiid 
la)-er of tbe Celestial Altar of the Universe, representing what is between 
the earth and the middle-air. Ukhya's : Agni*H. 

2 He lays down the second Asviut brick. Earth : meaning the first Imjtf. 
' 3 He lays down the third Asvini brick. 

4 He lays down the f<»urth Asvini brick. Pilling'ttuff: pw^$ha ; * woSt' 
cover': Eggeliug. Aptas: according to Mahldhaia, the moisture that is 
the formal cause of water, op. 

5 He lays down the fifth Asvint briok. Aditi : Earth in the foi^n of lb* 
frst layer. Thou.: as constituting one season. Vi^vakarvtkan : PrajftpMi 
tbe Creator. 

6 He lays down two Ritavy/t. or Seasonal, bricks on the two SeaioBi! 
bricks of the first layer. * See XIII. 25. Sakra and Suchi : May -Jane Slicl 
JimeVuly. The formula ii aJmoat identioal with XIII. 25. 



VERSE 9] WEITB YAJUnVEDA. 125 

Let all the Agnis 'twkt the earth and heaven gather together 
round these summer seasons, as the Gods gather in their 
hosts round Indra, 

Firm, with that Deity, Angtras-like, be seated. 

7 Ajssociate with the Seasons^ with the Modes with the Gods, 

with the health-establishing Gods — may the A^vins the 
Adhvaryus settle thee here for Agni Vaisvinara. 

Associate..... •..with the Vasus, etc. 

Associate with tbe Rudras, etc. 

Associate... • with the Adityas, etc. 

Associate with tbe Yisvedevas, etc. 

8 Guard thou my breath. Guard my out-breathing. Guard 

my through-breathing. Illume miue eye with far-reach«> 
ing vision. Give power of hearing to mine ear. Pour 
forth waters. Quicken plants. Protect bipeds. Protect 
quadrupeds. Send rain from heaven. 

9 The bead is vital vigour. Pr^j^pati became the metre. 

Royalty is vital vigour, health-giving metre. The Supporter 
is vital vigour, the Sovran Lord the metre. Visvakarman 
is vital vigour, Parameahthin the metre. The he-goat is 
vital vigour, excellent the metre. The bull is vital vigour, 
extensive the metre. Man is vital vi>rour, languid the 
metre. Tbe tiger is vital vigour, invincible the metre. The 
lion is vital vigour, covering the metre. The four-year 
bull is vital vigour, Bfihati the metre. The ox is vital 
vigour, Kakup the metre. Tbe steer is vital vigour, Sato- 
bphati tbe metre. 



7 He lays down five Yaitvadevl brioks, so called as beloning to the Visvo- 
devae or All-Gods. AsiociaU : or, in accord ; tbe brick is addressed. Moda : 
meaning the waters by which everythin(< was created and arranged. Health- 
tMtablisking Gods: the vital breathings by which life is support-ed. The 
four following formuias differ only in substituting * Vasas/ ' Rudras/ etc. 
for * the Gods.' 

8 He lays down the Prioabhrltas or Breath -sup porting bricks (see XIII. 
54) with five formulas. Pour forth waters : here be Uys down the Ai>ii8y^ 
or Watery bricks (XIIL ^3) with five formulas, oue for eaeh bricA. 

9 He Uys down the nineteen V»yHsy?\s or Vital-vigour bricks, called in 
the Satapatha-Bi-fthmacia Cbhandasyls or Sacred-metre bricks, with a for- 
mula addressed to each. Accuidiug to the legend, Prajftpati after he had 
performed the woi:k of creation became disjointed, relaxed, or agitated^ 
and the cattle, having assumed the forms of the sacred metier, went from 
him. Then PrajApa^ in the form of the Gilyatrf, which is connected with 
cattle, and the other metres followed and overtook them through the vital 
power of the G&yatrt. The head :. Praj4pati. 



12S THE TEXTS OF THE [BOOK XIT. 

10 The bullock is vital vigour, Pankti the metre. The milch- 

cow id vital vigour, Jagatt the metre. The eighteen- 
month calf is vital vigour, Tri»htnp the metre. The two 
year old steer is vital vigour, Viraj the metre. The thirty- 
month old ewe is vital vigour, G^yatri the metre. The 
three year old steer is vital vigour, Ush^ih the metre. 
The four year old ox is vital vigour, Anushtiap the metre. 
Fill up the room, etc. The dappled kine, eta All sacred 
songs, etc. are three texts repeated fiom XXL 54-*-56!. 
See also XIII. 58. 

11 Indra and Agni, in its place securely set the unshaking brick. 
Thou with thy back sunderest heaven and the broad earth 

and firmament. 

12 On the air's back let Yisvakarman set thee, thee the capa* 

cious, thee the far-extended. 
Control the air, fix firm the air, do thou the air no injury. 

For all breath, out breath, through-breath, upward breath- 
ing, for high pobition, for prescribed observance, 

May Tllyu keep thee safe with great well-being, with secur- 
est shelter. lu the manner of Angiras, with that Deity. 

lie steady. 

13 Queen art thou. Quarter of the East. Wide-ruler, Quarter 

of the South. West Quarter, thou art Sovran. Thou 
Autocrat, Quarter of the North. 
Queen Paramount art thou, the Lofty Point. 

14 On the air's buck may Yisvakarman set thee luminous. 
Control all light for all breath, for out-breath, up-breath, 

through-breath. 
Thy Lord is Vayu, with that Deity, Angiras-like, lie firm. 

15 Two Rainy Seasons, Nabhas and Nabhasya — thou art the 

iuneniiO^st cement of Agni, etc. (as in XIII. 25). 

11 He now seta the third layer of the Altar. Lidra tmd Agmi .* as hi tiia 
case of the first layer. Unshaking brick : the central porooa briek whieh 
represents the layer. TJioa : the brick ia addressed. 

12 See XIII. 18, 19. 

13 He lays down five Disyto or Regional bricks on the spioeB above tlie 
Vaisvadevt bricks of the second layer, with a formula addrewad to eaoh. 
L^fiy Point : the zenith. 

14 He lays down a Vlsvajyotis or AlMight brick joat above the Yisva- 
jyotis brick of the second layer. Air*s baSi:: the 8eoon4 layer mpreenntif 
mid-air as the first represents the earth. 

15 He lays down two RitavydL or Seasonal bricks, called Nabhtt» mmd Ab- 
khoiya t Hist and Misty ; July- August, and August-September. The itsl 
«f the formula is repeated from XIII. 25. 



V£JISS 22.] WBITE YAJURVEDA. 117 

16 Isha and Crja, two Autamoal Seasons — thou art tbe mner- 

most oement of Agui, etc. 

17 PreseiTe my life. Preserve my breath. Guard mine out- 

breath. Preserve mine eyes. Preserve mine ears. 
Strengthen my voice. Quicken my mind. Preserve my 
self. Vouchsafe me light. 

18 M& metre. Prami metre. PratimA metre. Asrivayas metre. 

Pankti metre. Ushnih metre. B|pihat! metre. Anushtup 
metre. Viraj metre^ G&yatrt metre. Trishtup metre. 
Jagati metre. 

19 Earth metre. Sky metre. Heaven metre. Years metre.^ 

Nakshatras metre. V&k metre. Mind metre. Husbaudry 
metre. Gold metre. Cow metre. She-goat metre. Horse 
metre. 

20 The Deity Agoi. The Deity V&ta. The Deity Sdrya. The 

Deity Moou. The Deity Vjjsus. The Deity Rudraii. The 
Deity Aditjas The Deity Maruts. The Deity Visvedevas, 
The Deity Bfihaspati. The Deity Indra. The Deity 
Varuna. 

21 Chief art tboii, bright, supporting, firm, thou art thereat 

sustaiuer, Earth. 
Thee for life, thee for lustre, t^ee for tillage, thee for peace 
and rest. 

22 Controller, brilliant art thou, managing CDutroller, firm sus- 

taiuer. For strength, for euergy tbee, for riches thee, 
for prosperity thee. 
Fill up the room, etc. The dappled kine, etc. All saftred 
songs, etc. (as in 10). 

.16 He lays two more Seasonal bricke on tbe first two; calied isha and 
Urja, Sap and Vigour, September^ctober Mid OctoberKovember. Then«t 
of the formnla as in XIII 25. 

17 He lays down the Prftnabhritaa or Breath-aupporting bricks, ten in 
number with a formula for each. 

18 He lays down the Chhandasy&s or Metrebrioks, tlurty-aiz in number, 
in sets of twelve, with a formula for e«oh. The first four aamea of the 
bricks are fanciful. Md: measure; signifying the measured earth. 
Pramd : forward measure ; mid-air. PtuUvai : counter-measure ; the 
heavenly world copied in mid-air. AtrhayaM: laa^ to represent the three 
worlds of earth, air, and heaven. The following eight are teal metres and 
names of the bridto. 

19«Thenezt twelve brioka are laid down and addressed as the metres of 
tbe deified objects enumerated^ 
St) The next twelve are naizted after the deitiea enumerated. 

21 He lays down the bricks called V^khilyASk represeoftiiig tbe vital 
breathings, seven in front and seven behind. 

22 Tiiee: that 19, I lay thee down. FUl tpace, etc: these three formulae 
are repeated from XII. 54--5G. 



128 THE TEXTS OP THE [BOOR XIV, 

23 The Swift, the triple praise-song. The Shining, the Paficha- 
dasa hymn. Heaven, the Saptadasa. The Suppoi*tei-, the 
Ekavimfa. ^peed, the Ashtadasa. Ardour, the Navadasa. 
Triumphant Onset, Savinisa, Vigour, Dv^virpsa. Main- 
tenance, Trayoviinga. Womb, Chaturviipsa.' * Embryos, 
Pafiohavimsa, Energy, the Tri^ava. Intention, the Eka- 
trixpsa. The Basis, the Trayastrimsa. The Bright One's 
Station, the ChatustrirpBa. The Vault of Ueaveu, the 
Shattriipfa. Tlie Revolving One, the Asht^ohatvariqisa. 
The Support, the Fuur-divisioned praise-song. 



2'^ He begins the fourth layer, setting eighteen bricks that represent the 
Stomas or hymns of praise, with a formula addressed to each, ' thou art ' 
l>eing understood in each case. Triple praise-sonff : the Trivrit, or nine- 
verse hymn. The Shining: or the impatient, the Moon or the thunderbolt 
according to Mnbtdhara. PafichadoM u : a form of recitation s^red to In- 
dr» Rs wielder of the thunderbolt ; or referring to the days of the waxing 
and waning of the K«k)U. Heaven: or the Year, according to Mahldhara ; 
in the former case meaning PrajAtiiti who is Saptadafa or Seventeenfold; 
the Tear being also seventeenfold with twelve months and five aeaisons. 
Sapta<1aBa is also the name of a Stoma or praise-noug in seventeen verses. 
Supporter : the Sun ; Ekavitj^fi : the Stoma of twenty 'one verses ; or the 
Sun, thd twenty-onefold, with 12 months, 5 seasons, 3 worlds, and himself. 
Speed : the Tear. Athtddafa ; eighteenf old, with 1 2 months, 5 seasons, 
and itseU ; or the hymn of 18 verses. Ardour : or Heat , the Year. Nava- 
data: Nineteenfold, with 12 months, 6 seasons, and itself ; or the hymn of 
19 verses. Tnumpkant Onset: the Year. Savin^na: Twentyfold, of 12 
months, 7 seasons, and itself; or the hymn of 20 verses. Vigour: the Year. 
Doivisnisa: twenty-twofold, with 12 months. 7 soAsons, day and night, and 
itself ; or the hymn of 22 verses, iiaintenanoe : the Year. Trayoviv^fa : 
Twenty-threefold ; consisting of 13 months (one intercalary), 7 seasons) day 
and night, and itself, or the hymn of 28 verses. Wonh : the Year. Chatur- 
vimt%: Twenty -fourfold, of 24 half-moiitlis; or the hymn of 24 verses. 
Emhrifot: the Year. Paiichafoiii^i% : Twenty-fivefold, of 24 half -months 
and itself; also the hymn of 26 verses. £aer:/y : the Year. Trinava : 
Tbrice^ninefold, with 24 half-months, day and night, and itself ; meaning 
ali90 the hymn of thrice-nine verses. Intention: the Year. Ekatriwkri: 
Thirty-onefold, of 24 half-months, 6 seasons, dny and night and itself; 
also the hymn of 31 verses. The Basis : the Year. Tittyastriiiif i : Thirty- 
threefold, of 24 half-monthi, 6 seasons, day and night, and itself ; also the 
hymn of 33 verses. The Bright One's Station : the place of the Sun ; the 
Year. Ohatustrimsa : Thirty-foarfold, consisting of 24 half-months, 7 
8«>a>9on8, day and night, and itself ; also the hymn of 84 verses, . The VohU 
of Heaven : the Year. ShaUriwk^ : Thirty*sixfold, consisting of 24 half- 
months, and 12 months ; also tne hymn of 86 verses. The Baniving One: 
the intercalary Year. Ashtichtttvdrivjk^a : Forty-eightfold, constating of 26 
half-months, 16 months, 7 seasons, day and night ; also the hyena of 48 
verses. The Support: V4yu, the Wind. Pour-dioisinaed : a hymn mad« 
up of four Stomas. Trivpt, Paftchadasa, Saptadasa, and Ekavii{iift. Thb 
«oBipletes the setting of eighteen bricks with eighteen formulas* 



yjOtSE ML] WfflTS TJJUMVSDA. m 

24 Tkou art the portion of Agni, chief control of Conseeration. 

The Priesthood is saved ; the Trivrit Stoma. 
Thou art the portion of ludra, the sovranty of Vishnu, The 

Nobility is saved ; the Pafichadasa Stoma. 
Then art the share of the Man^beholders^ the supremacy of 

the Creator; the birthplace is saved; the Saptadaaa Stoma. 
Thou art the share of Mitra, the sovranty of Varuna. Kain 

of heaven and wind are saved ; the £kaviinfa Stoma. 

^ Thon art the share of the Vasus, the sovranty of the Rudras. 
Quadrupeds are saved ; the Cbatnrvimsa Stoma. 

Thou art the share of the Adityas ; the sovranty of the Ma- 
ruts. The £mbryos are saved ; the Panohavimsa Stoma. 

Thon art the share of Aditi; the sovranty of Pikhan. 
Strength is saved ; the Trinava Stoma. 

Thou art the ishare of God Savitar; the sovranty of Bn- 
haspati. The universal Quarters are saved ; the Chatush- 
t»ma Stomcu 

26 Thou art the share of the Yavas ; the sovranty of the Aya- 

vas. Creatures are saved ; the Chatuschatv^rimsa Stoma. 
Thou art the share of the Ribhus ; the sovranty of the Vis- 
vedevas. The Being is saved ; the Trayastriqasa Stoma. 

27 Sahas, Sahasya, the two Winter Seasons — thon art the inner- 

most cement of Agni, etc. (as in XIII. 25). 

28 With one they praised ; creatures were produced. PrajUpati 

was over-lord. 
With three they praised ; the Priesthood was created. Bri- 
haapatl was over-lord. 

24 He lays down the bricks called Spritas or Deliverers, symbolical of 
PmjApati's deliverance, with the help of tke (lods, of all beings from death 
and evil. Thou : the first brick. The portion . . . chief control : each God and 
deified entity that aided the work of deliverance received by agreenvent a 
portion and chief control or sovereignty^ Consecration : here .^leaning V&k 
or Speech. The Trivrit Stoma : ' was the means of deliverance, being un- 
derstood. According* to Mahldhara the nominative case is used for the 
instrumental ^'/vfi^ stomena, by means of the T. S. Man-heholdera : the 
Gods. The birthplace: janitmm; the Vaisya caste, 'the peasantry': 
BggeUog' The word is almost equivalent to our ' proletariat-e.* 

26 Yavas : the first halves of the months when the Mo«m is waxing. 
A}favat : the last or dark halves. 

27 He lays down two Ritavyfts or Seasonal bricks (see XIII. 25). Sahas 
ondSahasya: Force and Forceful; mid-November to mid- January. The 
rest of the formula is repeated from XIII.25. 

28 He lays down the bricks called Srishtis, or Creations, symbolical of 
Prajdpati's creation of living beings by the sacrifice of himself. \?<i(^> 
Vik, Speech. They: the deities of the Vital Airs. TArcc .out. bre^O^ 
upward breath, diffusive breath. Five : four vital breaths and mind . Seven ^' 
vital airs of the head ; ears, eyes, nostrils, voice. .. . ^ ^ 

9 



1^ WB17M YAJVJiYEDJL [BOOM XiV. 

' With fiyd they praised ; beings were ereaied. The Lord of 
Beings was over-lord. 
With sev>eQ they prised > the Seven Rkhis were created. 
Dh&tar yi^a over-k>rd. 

29 With nine they praised ; the Fathers were createil. Aditi 

was Sovran Lady. 
With eleven they praised ; the Seasons were created. The 

Season- Lords were over-lords. 
With tbirteeu they praised -, the Months wertf eveated. The 

Year was over-lord. 
With fifteen they praised ; the Nobilky was created. Indra 

was onrav-lord. 
With seventeen they praised > dootestiaauinials were created. 

Brihaspati w«a over-lord. 

30 With nineteen they praised ; Sddra and A.rya were created. 

Day and Night were Sovran Ladies^ 
With twenty-one they praised; solid-hoofed animab were 

created. Varona was over-lord. 
With twenty-three they praised ; small animals were eveated* 

Pushan was over-lord. 
With twenty-five they praised ; forest aniqaals were created. 

Viyu was over-lord. 
With twenty-seven they praised ; earth and heavcB came 

apart. Yasus, Rudras, Adityas followed separately, so 

thiey were over-lords. 

31 With tweuty-nino they praised; Trees were created. Soma 

was over-lord. 
With thirty-one they praised ; creatures were createdl The 

Yavas aud the Ayava» were over-lords. 
With thirty-three they praised ; living heii^pi^ weror Ibappy. 

Prajftpati,. the Supreme in Place, was over-lord. 
Fill up the room, etc. The dappled kine, etc. AU 

songs, etc. Repeated from XIL 14 — 16. 



2^ Nine : seven Tital air»of the head and twi> below. EUvtn : teD 
ftirs tind the body. Sea9on4ord» : or Sections of the year. T^AJrfecu : 
vital airs, the feet, and the body. Fifteen: ten fingers, the fore- win 
upper arms, and the part above the navel. Seventeen : ten toes, the tbigha 
aiad knees and the part bebw the navel. 

30 Nineteen: ten fingers and nine vital airs. TaerUy-one: ^ fiiwem 
and toes and the body. Taentt^three t the two- feet added. TmetUffffite: 
fingers, toes, hands, feet, and bo<fy. Tmnt^-seveA i fingers, toes^ aras^ 
thighs, feet, and body. 

SI Tioenty-nine : fingers, toes, and nine vital airs. TkWty-ime : iogiray 
toes, ten vital airs, and the body. Thirty thfee : fingers, toes; te» orgaOi 
of perception and action, the feet« and the body. Soma : aft the moat Mh 
celleDt qI plants, and also as the moon which is believed to- inftueooetlMP 
growth of trees* 



BOOK THE FIFTEENTH. 



Drivik our bom enemies away, O Agni ; drive from us foea 

unbOrDj O J&tavedas. 
GracfonsTy-mindedy free from anger, bleaa us : may we enjoy 

thy firm thrice-guarding shelter. 

2 Drive off with might our foemen bom and living : keep off 

those yet unborn, Jatavedas. 
Benevolent in thought and spirit Uess us. Hay we remain 
alive : drive off our foemen. 

3 The Sixteenfold Stoma, strength and wealth. The Forty- 

fourth Stoma, splendour and wealth. 
Apsas art thon, the complement of Agni. As such may all 

the Gods greet thee with praises. 
Enriched with songs of praise, Pf ishthas, and butter, sit here 

and give us weedth jxrith store of children. 

4 Course metre. Space metre. Happy metre. Encompass- 

ing metre. Coven ug metre. Mind metre. Expanse 
metre. River metre. Sea metre. Water metre. Kakup 
metre. Trikaknp metre. K^vya metre. AAkupa metre. 
AksharapaAkti metre. Padapankti metre. Vishti^pankti 
metre. KshurabhriLja metre. 

5 Covering metre. Clothing metre. Collecting metre. Part- 

ing metre. Brihat metre. Bathantara metre. Group 
metre. Vivadhra metre. Swallower metre. Bright metre. 
Samstup metre. Anushtup metre. Course metre. Space 
metre. Vigour metre. Vigour-giving metre. Emulating 
metre. Spacious metre, Inaccessible metre. Slow metre. 
Aftk&nka metre. 

He begins the fifth layer with the bricke called AaapatQAe, or Free from 
EnemieB ; reciting two texts addressed to Agui as he sets one brick in front 
End olie behind. 

3 He lays a brick on the right, and addresses it with the formula, ' Thou 
art* being understood. Then one on the left with The FoHy-fourfold 

Stoma: etc. Then one in the middle with ' Thoii art the complmerU, etc.* 
repeated with * Agni * instead of * Earth ' from XIV. 4. 

4 He lays down the Virftj bricks, whioh are named after that metre, by 
sets of ten, corresponding to the ten regions of the sky, ' Thou art ' being 
under8t0o4 before each formula. Count: in which all living creatnree 
move, that is, this world. Space : the middle air or firmament. Ba/ppy: 
the sky. Sucompa»tinjg : the regions. Covering: food. Mind: FrajApati. 
fxpcunte: the Sun. River: the breath. Sea: mind. Water: Sneeeh* 
Rahi/p : btesth. Trihakup : upward breathing. RAvya : the three Veda^ 
Inhuaa: water. ^ibAaropaniM ; the heavenly world. Padapankti: this 
irorld. Vishidrapahletii the region or regions. Kaharabhrdja : .Bri^j^t 
Razor ; the ^un. 

I 5 Covering: food. Clothing: food. Collecting: night. Parting: day. 
\Brihai: yonder world. Rathantara: this world. Group: the wind. Fwo- 
\Ara: (Yoke): the air, ^mUoxofr: food, Bright: fire. Saif^stup and 



132 THE TEXTS OP THE [BOOK XV, 

S With the ray for truth quicken thou truth, With advance 
by duty quicken duty. With following by heaven quicken 
heaven. With union by middle air quicken middle air. 
With Pratidhi by Earth quicken ^rth. With support 
by rain quicken rain. With blowing away by day quicken 
day. With following by night quicken night. With 
clarified butter by the Yasus quicken the Yasus, With 
perception by the Adityas quicl^en the Adityaa. 

7 With the thread by prosperity Quicken, prosperity. With 

the creeper by revelation quicKen revelation. With re- 
freshment by plants quicken plants. With the best by 
bodies quicken bodies. With the iuvigorating by religious 
study quicken religious study. With the victorious by 
brilliance quicken brilliance. 

8 Thou art Pratipad, for Pratipad thee. Thou art Apupa^, 

for Anupad thee. Thou art Sam pad, for Sarapa4 thee. 
Thou art brilliance, for brilliance thee. 

9 Trivyit (triple) art thou, thee for Trivfit. Pravrit ar1< thoui 

thee for Pravy it. Yivf it art thou, thee for Viv^t. 3avrit 
art thouj thee for Savpt. Thou art attack, thee for attack. 
Thou art concurrence, thee for concurrence. Thou art 
ascent, thee for ascent. Thou art upstriding, thee for 
upstriding, With Energy as over4or4 qui^kea food- 
essence. 

10 Thou art the Queen, the Eastern region. The bright Yasus 
are thine over-lords. Agui is thy warder-off of hostile 
weapons. May the Trivrit Stoma assist thee on earth. 
The Ajya Uktha 6;( thee firmly against slipping. .The 
Rathantara S&inan establish thee in the sky for sectire 
station. May the first-bom Eishis extend thee among the 

4.nuihiup: food. Course ..Expanse: see verse 4. Vigour: food. Vtffomr- 
giving: Agni' Emulating: yonder world. Spacious: this world. Cover: 
the air. InaccessiMe: the Sun. Slow: the P^hkti. AAkdnka: water. 

6 He lays down the bricks called Stomi^-bh&scAs or Laud-sharerii, SS9 in* 
number, wit)^ a fonnuls ful^ressed to each^ The ray : the Sui), whid^ m 
the giver of light 13 food, A dpance: meaning food. By duty ; acix>rding to 
Mabldhara, ^n this and the following formi^las of thi« yerse the hiirtruxpental 
eare is used for the dative ; for duty, etc, 

7 According tp M^hldhara, the thread: the ereepfir: the besp: etc, pieaq 
' food/ and he gives the papae n^esning to Pratipad, Anupad, etc„ iii the 
loQowing verse. 

9 Tnvrit: triple, threefold ; fpoil, says Mahtdhar^ s* prodaoed frosi 
ploughing, seed, and rain. He gives similar explanations of the other on-' 
translatable words in the verse. 

1 He lays down the NAkasadas or Sky-seated bricks. Thou : the briok 
laid clown in front. Ajya Uktha : a litany to A^ni. Rishis: the Vit^l 4inw 
/)w|)M'ir;'13pecch. Overlord: Mind. 



VB^SS 15.] WiSlTB YAJURVBDA. ^33 

Gods by the measure and amplitude, of heaven. Majr 
this Disposer and the Over-Lord extend thee. May all, 
concordant, settle thee on the ridge of heaven iu the 
world of Svarga. 

11 Thou art Far-ruling, the Southern region. The bright 
' Rudras are thine over-lord^. Indra is thy warder-off of 

arrows. May the Paflchadasa Stoma sapport thee on 
earth. The PllaUga Uktha fix thee firmly against slipping. 
The Brihat SiLman establish thee in the sky, etc. (the rest 
as in 10). 

12 Thou art Universal Ruler^ the Weittelm region. The Adityas 

are thine over-loifds. Va^una is thy ¥rarder-ofi' of missiles. 
The Sfiptadasa Stoma support thee on earth. The Marut- 
vatiya Uktha fix thee firmly against slipping. The 
Vairiipa Saman establish thee, etc. ( as above ). 

13 Tbou art Independent Ruler, the Northern region. (The 

rest is identical with 12, with the substitution of Maruts 
...Soma....yim8a Stoma ...Nishkevalya Uktha. ..iVaii-SJa 
Siman for the corresponding names ). 

14 Thou art Lady->Paramount, the Lofty region. ( The rest as 

above, Visvedevas...Brihaspati ..TrinavaandTrayastrimsi 
Stomas... Vaisvadeva and M&ruta Ukthas...Sikvara and 
Raivata Simans being substituted for the corresponding 
names. 

15 This one in front, golden- tressed, with sunbeams; the leader 

of his host and his chieftain are Rathagritsa and Rathau- 
jas, and PuiijlkasthaU and Kratusthalk his Apsarases. 
Biting animals are his weapon, homicide his missile wea-^ 
pon ; to them be homage : may they protect us, may 
they have mercy upon us. In their jaws we place the 
man whom we hate and who hates us. 



11 ite lays a brick on the ri|fht nide. Par-ruling : Virftj. PrctUg Vhtha: 
aame of a hyinii at the morning libation. 

12 He lays a brick behind. Univei*iaX Rider: Samrdj. iforutooltya 
Uktka: a litany to Indra Lord of the Maruts. 

18 independent Ruler: Svaritj. Nishkevalya Ukihai a litany to Indra 
exclusively, beginning with Abhi tv&, Sira, nonuma (R. V. VII. 32. 22). 

H He lays a brick tn the middle. 

15 He lays the PaAchachii^is or Five-crested bricks on the Kdkasadas (10). 
ThU in front : the brick representing Agnt. RathagflUa and Bathaujaa : 
Skilled with the Car, and Mighty with the Car ; meaning the two Spring 
months. Pafijikcutkald and KroJtutthald : allegorical namea of Celflfstial 
Nym^hfl representing the region and the sub-region. 



184 THE TEXTS OP THE [BOOK Xt: 

16 Thi9 one on the right, the Omniiic; the leader of his host 

and his chieftain are Rathasvana and Batheehitra, and 
Menaki and Sahajanyd. his Apsarases. Y^tudhl^nas are 
his weapon, Kakshasas his missile weapon ; to them be 
homage, etc (as in 15). 

17 This one behind, the Allooniprising ; the leader of his 

host and his chieftain are Rathaprota and Asamaratha^ 
and Pramlochanti and Anumochlantt are his AqNnrases. 
Hgers are his weapon. Serpents his missile weapon ; to 
them be homage, etc. 

IS This one on the left, Lord of uninierrupted riches; the 
leader of his host and his chieftain afe T^kshya and 
Arishtanemi, and Visvfichi and GhriUchi his Apsarases. 
Water is his weapon, wind his missile weapon ; to thetki 
be homage, etc. 

19 This one above, Wealth-giver; the leader of his host and his 

chieftain are Sena jit and Sushena, and Urva^ and Pdrva- 
chitti his Apsarases. Thundering is his weapon and light- 
ning his missile weapon ; to them be homage, ete. 

20 Agni is head and height of heaven, the Matter of the earth' 

is he. He quiokeneth the waters' seed. 

21 This Agni i« the Master of spoil thousandfold and hund- 

redfold; the sapient one, the head of wealth. 

22 Agni, Atharvan brought thee forth by rubbing from the 

lotus-leaf, the head of Viava, of the Priest. 

16 He aeto a bHck on the south or righi aide. The Omw^/ic: Vipvakar- 
man, meaning V4yu, the Wind. Jiathasvana : Car-rattling, ^(UKtMtra : 
Glittering on his Car. These two are the two Summer months. Menakd 
and Sakafanyd: Celestial Nymphs, representing portions* of the aky, or 
hearen and earth. 

17 He sets a brick behind. AU-eompriaing : the JSao. Matbmproia: 
Car-seated. AtcimarcUha: Peerleu-carred : the two Rain montha. 

18 He sets a brick on the left side. Lord of uninUm^pied ricketr the 
sacrifice. Tdrhshya and ArUhJtarumi (whose fellies are uninjured) : both 
originally personifications of the Sun ; meaning here the two Aotmni^ 
months. Vigvdcht and Ghritdcht : representing the quarter and the mid- 
quarter of the sky. 

19 He sets a brick in the middle above. WedUh-qferer : Parjanya, God' 
of the Rain* oloud. Army-conqueror: or Senajit. Wdl-armied: orSnahena, 
These are the two Winter months. Urvast and PHi'vackUH : repreaeatiag m* 
quarter and a mid-quarter of the sky. For Uryasi see R. V. X. 95. 

20 He la3's down the Cbhandasy^s or Metre bricks, and first three hrioke 
represeoting tbe Givatrf with formulas in that metre. The first formula 
repeated from III. 12) is Uken from R. V. VIII. 44. 16. 

21 The formula is taken from R. V. VIlI. 64. 4. 

22 The formula (repeated from XI. S2 b.) is taken froid R. V. VL 1«. 1«. 



VBMSB hol] wain TjLf^jtvwjL ns 

23 Guide «f the rite «rt thou and of the region to whiob witb 

thine auspicious teams thou tendest. 
Thy hgkA-hwtomng head to beai/^n thou liftost, aiaki^g thy 
tongue oblation-bearer, Agni. 

24 Agni 18 wakened by the pe<^le's fuel to meet the Dawn whn; 

cometh like a milch-cow. 
Like young trees shooting up on high their bvanohet his 
flames are rising to the vault of heaven. 

25 To hip adorable, sage, strong and mighty we have sung; 

forth our song 4of jiraise and homage. 

Gavishthira hath raised with praj^er to Agni this laud far- 
reachiug as the ^Id in heaven. 

26 Here by ordainers was this God appointed first Inveker, best 

at worship, to he praised at rites ; 
Whom Apnavana and the Bbrigus caused to shine bright- 
coloured in the wood, spreading to every house. ,. 

27 The watchful Guardian of the people hath been bora^ Agni 

the very strong, for fresh prosperity. 
With oil upon his face, with high heaven-toudiiog flame, l^. 
shineth splendidly, pure for the Bharatas. 

29 Agoi, Angirases discovered thee what time thou l&yest hid- 
4em, fleeing back from wood to wood. 
Thou by attrition art produced as conquering might, and 
men, Angiras, call thee the Son of Strength. 

29 Offer to Agni, my friends, your seeralj^ food, yonr seemly 

praise; 
To him supremest o'er the folk, the Son of Strength, the 
Mighty Lord. 

30 Thou, mighty Agni, gatherest up all that is precious for thy 

friend. 

Bring us all treasure as thou art enkindled in libation's place.- 

I I ■ ' ■ I II ■ ■ t I . ■ - ■ I . , II 11 

23 He lays down the three Trishtup bricks with formulas in that metre. 
The firatJormuU (repeated from XIII. 15) is taken from R. V. X. 8. 0. 

24 Taken from R. V. V. 1. 1. 

25 Taken from R. V. V. 1. 12. Gavishthira: the Seer of the original 
hymn. The gold : the Sun. 

26 He lays down three Jagatt bricks with formulas in that metre, 48 
syllables in a stanza. The first formula is taken from R. V. IV. 7. 1. It 
has occurred also in III. 15. 

27 Taken from R. V. V. 11. 1. Bharatas: warriors; or men d a tribe 
so named ; or acoordiog to S&yana and Mahtdhara, the priests. 

28 Taken from R. V. V. 11. 8. LayeH hid: alluding to the flight andj 
capture of Agni. See R. V. I. 65. 

29 He lays down three Anusbtup bricks with formulas in that metre. 
The first formula i^ taken from R*. V. V. 7. 1. 

30 The second from R. V. X. 191. 1. 



186 TBS TMXTS OP fBM [BOOK XT. 



81 Agni, loved of many, thou of fame inost wdttdroos^ in 
their homes 
Men call on thee whose hair is iame to be tlie beai^ of 

their gifts. 

.32 With this my reverent hynni I call kpA for yoiiy the Sod 
of Strength, 
Dear, wisest envoy, served with Boble sacrifi^e,^^ inunortal 
messenger of all. 

33 Immortal messenger of all, immortaf messenger of atf^ 
His two red steeds, all-cherishing, he faamessetb ; let faimi, 

well-worshipped, urge them fast. 

34 Let him well-worshipped urge them fast^ let him well-wor- 

shipped urge them fast. 
Then hath the sabrifioe good prayer and hi^ipy end, and 
heavenly gift of wealth to men. 

35 Agni, thou who art the Lord of wealth in kine, the Son 

of Strength, 
Vouchsafe to us, J&tavedas, high renown. 

36 He, Agui, kindled, good and wise, must be exalted io our 

song: 
Shine, thou of many forms, shine radiantly on us. 

37 Agiii, shining of thyself by night and when the morning 

breaks. 
Burn, thou whose teeth are sharp, against the Rllkshasas. 

38 May Agui, worshipped, bring us bliss, may the gift, BlessM 

One ! and sacrifice bring bliss. 
Yea, may our praises bring us bliss. 

39 Yea, may our praises bring ns bliss. Show forth the mind 

that brings success in war with fiends, wherewith thou 
conquerest in fights : 

40 Wherewith thou conquerest in fights. Bring down the many 

firm hopes of our enemies, and let us vanquish with thine 
aid. 

31 The third from R. V. I. 45. 6. 

32 He lays down three Brihatt bricks with formulas in Brihatt metie^ 
8 + 8 + 12 + 8 syllables. The first formula is taken from B. Y.* VIL 16. 1. 

33 The verses of the original hymn (R. Y. YII. 16) being alternately 
BrihatI and Satobrihati, the second and third verses of this triplet are made 
up out of verse 2 with the aid of repetitions. 

35 He lays down three Ushnih bricks with a triplet in that meira 
(8 + 8 + 12 syllables) from R. Y. I. 79. 4—6. 

38 He lays down the three Eakup bricks with a triplet in that metre 
(8 + 12 + 8), verse 1 taken from R. Y. YIIl. 19. 19, verses 2 and S pieced te- 
gether out of the Satobrihati verse 20 of the oiiginal hymn, with pAdai 
repeated as in 33 and 34. 



nri«a ISO white yajurveda, itt 

41 I valae Agni} Uiftt good Lord, the home to which the kine 

return ; 
Whom fleet-foot coursers seek as home, and strong enduring 
steeds as home. Bring food to those who sing thy praise. 

42 'Tis Agni whom we Uud as good, to whom the milch-kine 

come ill herds, 
To whum the coursers swifb of foot, to whom our well-born 
princes come. Bring food to those who sing thy praise. 

43 Thou, brilliant God, within thy mouth warmest both ladles 

of the oil. 
So fill us also in our hymns abundantly, Lord of Strength. 
Bring food to those who sing thy praise. 

44 Agni, with lauds this day may we bring thee that which 

thou lovest. 
Right judgment, like a horse, with our devotions. 

45 For thou hast ever been the car-driver, Agni, of noble 
S trench, lofty sacrifice, and rightfal judgment. 

46 Through these oar praises come thou to meet us, bright as 

the sunlight, 
Agui, well-disposed, with all thine aspects. 

47 Agni I hold as Herald, the munificent, the gracious Son of 

Strength who knoweth all that live, a:^ holy singer know- 
ing all ; 

Lord of fair rites, a God with foim erected, tuniiug to the 
Gods, 

He, when the flame hath sprung forth from the sacred oil, 
the offered fatness, longeth for it with hU glow. 

48 Agni, be our nearest Friend, be thou a kind deliverer and 

a gracioasi Friend. 
Come as good Agni, come as excellent and give us wealth 

most splendidly renowned. 
To thee then, most bright, radiant God, we come with 

prayer for happiness for our friends. 



41 He lays down the three Pankti bricks with formulas ia the corres- 
ponding metre (8 x 5) taken from R. V. V. 6. 1, 2, 9. 

44 He lays down the three Padapankti bricks with formulas in that 
metre (5 x 5). This ' consists of two lines, the first embracing three or four 
feet of five syllables each, having the ictus on the first and fourth syllables, 
and resembling the last line of a Sapphic verge. The second line is sim<' 
ply a Trishtup.* M MUller, S. B £., XXXil. p. xcviii. The triplet of 
formulas is taken from R. V. IV. 10. 1— S. 

47 He lays down an Atichhandas or Hypermeter brick with a formula 
Uken from R. V. I. 127. 1. 

48 He lava down three Dvipadi bricks with a formulary triplet from 
R. V. V. 24*. 1, 2, 4. C£. 111. 25, 20. 



IM THE TEXTS OP THS [BOOK XT. 

49 With wHat devotion, winniog light, the Rishis came, kind- 

ling Agni, to the holy session, 
Even with that in heaven I stablisk Agni whom men • call 
him whose sacred grass is scattered. 

50 Gods, let us follow him with wives beside as, with sons^ with- 

brothers, with our gold adornments, 
Grasping the sky up in the world of virtue, on the third 
height, the luminous realm of heaven. 

51 This Agni mounted up to Speech's Centre, Lord of thft * 

Brave, observant, ever-active. 
Laid on the back of Earth, may he, resplendent^ oast under 
foot those who would fight against us. 

52 May this most manly Agni, strength-bestower, giver of thou- 

sands, shine with care that fails not. 
Resplendent in the middle of the water, make thine approach 
to the celestial mansions. 

53 Make him go forth from all sides : meet, apf>roach ye. O 

Agui, make the path4 for God ward travel. 
Making the Parents young with lifers renewal, the out-spun 
thread in thee have they extended. 

54 Wake up, Agni, thou, and keep him watchful. Wish and. 

fruition, meet, and he, together. 
In this and in the loftier habitation be seated, All-Gods ! 
and the Sacrifieer. 

55 Convey oar sacrifice to heaven that it may reach the Gods, 

with that 



49 He lavs dowo the Puoaschiti (Piliug up again), a secood layer of eiglii 
hricks, on the top of the Girhapatya or Householder's Hearth. See XIL 
45 sqq. The ceremony is performed with eight formulas, six in Trishtup 
and two in Anushtup mefcre. 

51 He lays down the third brick. 8peeek*i Centre : the part of the pile 
in which he is established. £ver-iuUve: bkmranifu; the workl's ettpporter, 
according to Mahidhara. 

52 He lays the fourth brick. 

58 He lays the fifth brick. Make Jum : he addresses the RisUs. M4»ke 
ilu pcUhs : according to Mahtdhara the plural Torb is used for the sln^alar 
and refers to Agni. If, as grammar requires, the verb refers to the Rtsiiis, 
Agneh, of Agni, must be read instead of Agne: * Make ye Atom's paicfae to 
lead to the Qoda ': Eggeliiig. Farenta: pUards meaning Vftk and Manas* 
Speech aMd Mind. Ontup'ta tkread: of sacrifice. TJiey exiet^ded: tha . 
RUhts accorliiig to Ma'illhara: but the verb is in the singular: * in theft 
hath he spun out this thread ' : Egt^eling. 

54 He lavi* the sixth bricV. Wish and fruUion: the heavenly rewards 
of pious actions. He : the Sacrifieer. 

55 He lays the seventh brick. The formula is taken f • om A V. IX 5. l?^* 
With that: power, understood. ... 






VERSE 65.] WHITE YAJVRVEDl. 189 

Whereby tfKHi, Agni, bearost wealth in thousands and all 
precioiM things. 

56 This is thine ordered place of birth whence sprung to life 

thou shonest forth. 
Knowing this, Agni, rise thou up and cause our riches to 
increase. 

57 Tapa, Tapasja, pair of Dewy Seasons : thou art, eto. ( as 

inXIIJ. 25). 

58 On the sky's back may Parameshthin lay thee, etc. ( as in 

XIV. 14 ). 
Thy Lord is SArya, etc. (as in XIV. 14 ). 

59 Repeated from XII. 54. 

60 Repeated from XII. 55. 

61 ft^ated from XII. 56. 

62 Like a horse neighing, eager for the pasture, when he hath 

steppe forth from the great enclosure : 
Then the wind following blows upon his splendour, and, 
straight, the path is black which thou hast travelled. 

63 In Ayu's seat I set thee, in the shadow of the protector in 

the heart of Ocean, 
Thee luminous, bright with eyes, thee who illumest the sky, 
the earth, and air's broad realm between them. 

64 On the sky's back may Parameshthin set thee, eto. (as in 

XIV. 12, substituting sky for air and Sarya for Viyu). 

65 Thou art the measure of a thousand. Thou art the repre- 

sentative of a thonsand. Thou art the equivalent of a 
thousand. Thou art worth a thousand. Thee for a thou- 
sand. 
■ ■ - ■ 

56 He lays the eighth brick. The formula, taken from R. V. III. 2d. 10, 
hat eceurred in III. 14 and XII. 52. 

57 He lays two RttavyAs or Seasonal bricks. See XIII. 25. Tapa, 
Tapoiya : January-Febmary, and February-Maroh. Thou art : the rest of 
the formulae as in XIII. 25. 

58 He lays down s Visvajyotts or All-light brick, Paranuihthin : ihn 
Supreme. The rest is as in'XIV. H, with the substitution of Sdrya'for Vayu. 

59 He lays the Lokamprin^ Room-filling or Complementary bricks, with 
the three formulas employed in XII. 54—56. 

62 He scatters loose soil over the laysr and sets the brick called Vikarnt 
and the porous or SvayamatrinnA. The Yikar I with the formula taken 
from R. V. VII. 8. 2. 

63 The Svayam^trinnft with the following formula. AytCt: of Vital 
Power, or of the Sun. * ' '■ 

65 He stands by the Altar and consecrates it by scattering over it a 
thousand bits of gold, two hundred at the recitation of each formula. 
Meami^eof a thovaand: bricks. Thee: I sprinkle. F&r « thowand: for 
the attainment of countless benefits. 



BOOK THE SIXTEENTH. 



HoMAGB be paid unto thy wrath, Rudra, h6mage to titj 
shaft : to thy two arms be homage paid. 

2 With that auspicious form of thine, mild, Rudra! pleasant 

to behold, 
Even with that most blessdd form, look/ Mountain-haunter j 
here on us. 

3 The shaft which, Mountain-haantef, thou art holding in 

thy hand to shoot. 
Make that auspicious, Mountain-Loi*d ! Injure not man nor 
moviug thing. 

4 Dweller on the Mountain, we saltit^ thee with auspiciooff 

hymn ; 
That allj yea, all oiir people may be healthy and well-satisfied^ 

5 The Advocate, the fir»t divine Physician, hath defended us. 
Crushing all serpentd, drive away all Y^ttjdhinis down- below. 

6 That most auspicious One whose hue is coppery and red 

and brown, 
And those, the Budras who maiotais their station in tho 
regions, who surround him in a thousand baud% of these 
we deprecate the wrath. 

7 May he who glides away^ whose n^crk is azurei and whose 

hue is red. 
He whom the herdsmen, whomi the girls who caaNpy UraUfr 
have beheld, may he when seen be kind to U9. 

8 Homage to him the Azure-uecked^ the thousand-eyed, tiie 

bountiful, 
Yea, and his spirit ministers->to them I aSet tevereoce. 



This Book consiats of the ^'^tanidriya, a litany^ accompatf^ii^ 425 obla- 
tions, addressed to the liundred Rudras, or the hundred forms an« powers of 
Budfa representing Kfe and nature in their more terrible phaise*. Agni, 
that is, the Fire-altar^ has on completion become Rudra, and this eeremony 
is performed to avf rt his wrath and secure his favour. The Taittirtjra reemt* 
sion of the text — which has been regarded as a special Upanishad, or treatise 
on esoteric religious doctrine — has been translated and auDolated bj Prof. 
A. U^'eber, ludische Studien, II. pp. 14ff., and the White Yajurv«da text 
has been transliterated and translated by J. Muir, Original Sanskrit Texte^ 
IV. pp. 822'^331. There is also a complete translation of the fomiulas in 
Sacred Books of the East, XLIII. pp. 150—155. 

2 Autpicious form : the God having two forms, one terrific and the other 
gentle and auspicious* 

5 Bath drfendedvs: 'May he plead for us': Eggeling. YdtudhdnU: 
sorceresses, or female goblins. 

7 Ife who glidet away : in the form of the SuxL Whtae neeh ia asMre: 
from drinking up the world -destroying poison produced at the Churning if 
the Ocean by the Qoda. 



TERSE 17 J WBITE YAJURVEDA. 141 

9 I^oosen thy bowstring, looseii it from thy bow's two extre- 
mities, 
And Dast away, I^ord Diviqe, the arrows that are in thy 
hand. 

IX) Now stringlesft be Kapardiu's bow, his quiver hold 00 pointed 
shaft. 
The shafts he had have perished and the sheath that held 
his sword is bare. 

)1 Thy weapon, Most Bountiful, the bow that r$steth in thy 
haod,— 
With that, deprived of power to h^rm, pi*otect thou us oq 
every side. 

12 So may the arrow of thy boWj in all directions, pass us by, 
And in a pl?^ reoiote fjpom us lay thou the quiver that thou 

hflst. 

13 Having uobept thy bow thou buQdred-eyed, hundred- 

quivered Oue ! 
And dulled thy pointed arrows' heads, be kind and gracious 
unto us. 

1 4 To thy fierce weapon, now unstrung, be reverent obeisance 

paid. 
Jlomage be paid to both thine arms, an^ to thy bow be 
reverence ! 

)5 Do thou no injury to great or small of us, harn^ not th^ 
growing boy, harm not the full-grown man. 
Slay not a sire ao^ong us, slay no mother here, aud to our 
own dear bo4ies, Rudra ! do no harm. 

16 Harm us not in our seed or in our progeny, hann us not in 

our life or iu our cows or steeds. 
Slay not our heroes in the fury of their wrath. Wp with 
oh}ations ever call on only thee. 

17 Homage to the golden-armed leader of hosts, lord of the 

regions, to the trees with their green tresses, to the Lord 
of beasts be homage ; homage to him whose sheen is like 
green grass^ homage to the radiant Lord of paths, homage 
to the golden-haired wearer of the sacrificial cord, homage 
to the Lord of the well-endowed. 



10 Kapardin : be whose hair is coiled and braided ; an epithet in the 
Bigveda of pdshaD as well as of Rudra. 

15, 1^ are tak^n, with variations, from R. V. J. 114. 7, 8. 

1 7 L(»'d of beastB : either originally regarded as the protector of grazing 
cattle which are specially exposed to the fury of the Storm-God, or as the 
lord of sacrificial victims, as Prof. Weber thinks must be the explanation. 
Wdl-endowed : or, physically, * full fed ' (Muir) ; * stropg-bodied * : Eggelipg, 



142 TBE TEXTS OP TBB [BOOK XVI 

18 Homage to the brown-hu^ pierceri to the Lord of fopd be 

homage. Homage to Bhava's weapon, homnge to the 
Lord of moving things 1 homage to Rudra whose bow is 
bent to slay, to the Lord of fields homage, homage to ther 
charioteer who injures none, to the Lord of forests be 
homage. 

19 Homage to the red architect, to the Lord of trees homage 1 

Homage to him who stretched out the earth, to him who 
gives relief be homage. Homage to the Lord of Plants, 
homage to the prudent merchant ! Homage to the Lord 
of bushes, to the shouting Lord of foot-soldiers who 
makes foes weep be homage. 

20 Homage to the runner at full stretchy to the Lord of iniiF 

isteriug spirits, homage ! Homage to the conquering, 
piercing Lord of assailing bands, homage to the towering 
sword-bearer, to the Lord of thieves homage ! Homage to 
the gliding robber, to the roamer, to the Lord of forests 
homage ! 

21 Homage to the cheat, to the arch-deceiver, to the Lord of 

stealers homage ! Homage to the wearer of sword and 
quiver, to the Lord of robbers homage ! Homage to the 
boltarmed homicides, to the Lord of pilferers homjge t 
Homage to the 8word-bearerS| to those who roam at night, 
to the Lord of plunderers homage ! 

22 To the turban-wearing haunter of mountains, Lord of 

land-grabbers homage ! Homage to you who bear arrows 
and to you who carry bows. Homage to you with bent 
bows, and to you who adjust your arrows, to you who 
draw the bow and to you who shoot be homage ! 

23 Homage to you who let fly and to you who pierce, homage 

to you who sleep and to yo^i who wake, homage to you 
who lie and to you who sit, homage to you who stand 
and to you who run. 

24 Homage to assemblies and to you lords of assemblies, ho- 

mage to horses and to you masters of horses, homage to 
you hosts that wound and pierce, to you destructive 
armies with excellent bands be homage. 



18 Bhava: the Existent, or the Eternal ; here a name of Kudra. 

20 Thievei,.,rQbber: assumiog their forma in sport, says Mahldkam. 

24 ArmUi: or, alternatively, Qoddeasea, sccordipg to Mahtdhsffa; tlw 
fanuiUM participle standing without a noun. 



VSMSE 82:1 WBITB YAJURVBDA, 14S 

25 Homaige to tbe troopft and to jou lords of troops beboinago. 

Homagd to the compao-ies and to you lords of GonDpanies, 
homage. 

Homage to sharpers and to you lords of sharpers, homage. 

Elomage to you the deformed, and to you who wear all forms, 
honiHge ! 

26 Homage to armies aud to you the leaders of armies, homage. 
Homage to you car-borne and to you who are earless, homage. 
Homage to the charioteers and to you drivers of horses, 

homage. 
Homcige to you the great and to you the small, homage. 

27 Homage to you carpenters, and to you chariot-makers homage. 
Homage to you potters and to you blacksmiths, homage. 
Homage to you Nishsldas and to you Puiljish^has, homage. 
Homage to ;ou dog-leaders, and to you hunters, homage. 

2S Homage to dogs, and to you masters of d(>gs, homage. 

Homage to Bhava, and to Rudra homage, homage to S^irva 
' and to Pasupati, and to Nilagrlya and Sitikantha, homage. 

29 Homage to him with braided hair and to him with shaven 

hair, homage 1 homage to the thousand-eyed and to him 
with a hundred bows, homage ! 

To the mouutain^haunter and to Sipivishta, homage ! 

To the most bountfful, armed with arrows, homage ! 

30 Homage to the short, and to the dwarf, homage, homage to 

the great and to the adult, homage ! Homage to the full- 
grown and to the growing, to the foremost and to the first 
be homage. 

31 Homage to the awift, and to the active be homage, and to 

the hasty and to the rapid mover be homage ! Homage to 
him who dwells in waves, and in still waters, to htm who 
dwells in rivers and on islands. 

32 Homage to the eldest and to the youngest, to the first-bom 

and to the last-born, homage 1 Homage to the middle- 
most and to the immature, to the lowest and to him who 
is in the depth, be homage ! 



27 Nithddag: men of certain wild aboriginal tribes. Pufijuklkas : fisher- 
laen, or fowlers. 

2S Sai'va : a name or form of Rudra, of frequent occarrence in the A. V. 
Pa supaH : Lord oi B&i&tA. yUofpiva : blue'tieck. See verse 7 * SitihantKa: 
Wliite- throated. 
29 Sipiviihia : in the R. V. a name of Vishru. See VHI. 55. 



144 THE TEXTS OF THE [BOOR XVI. 

33 Homage to Sobhya and to the dweller in the magto amulet, 

homage ! Homage to him who is allied to Yama, to him 
who prospers be homage ! Homage to the famous and to 
.the eudmosty to him of the sovu corn-laud and to him of 
tbe threshing-jSoor be homage. 

34 Homage to him in woods and to him in busb^s^ homage ! 

Homage to him as sound and to him as echo, homage I 
Homage to him with swift armies and to him with swift 
chariots, homage ! Homage to the hero, and to him who 
rends asunder be homage. 

35 Homage to him who wears a helmet, and to him who wears 

a cuirass, homage 1 To him who wears mail and defeosive 
armour, homage ] To the renowned one and to him whose 
army is renowned be homage, to him who is in drums and 
to him who makes himself kuown by beating them. 

36 Homage to the bold one and to the prudent, homage to him 

who carries sword and quiver, homage to him who hath 
keen arrows and is armed with weapons, homage to him 
who hath good weapons and a good bow. 

37 Homage to him who dwells on paths and roads, homage to 

him who dwells in rugged spots and on the skirts of mouu' 
tains, homage to him who dwells in water courses and 
lakes, homage to him who dw ells in rivers and meres. 

38 Homage to him who dwells in wells and pits, homage to him 

who dwells in bright sky and sunlight. Homage to him 
who dwells in cloud and lightning, homage to him who 
dwells in rain and to him who dwells in fair weather. 

39 Homage to bin) who dwells in wind and to him who dwells 

in tempest, homage to the dweller in houses and to the 
house-protector. Homage to Soma and to Rudra, homage 
to the copper- coloured and to the ruddy One. 

40 Homage to the giver of weal, and to Pasupati, homage to 

the fierce and to the terrific. Homage to him who slays 
in front ajid to him who slays at a distance, homage to 
the slayer and to the frequent slayer, homage to the green- 
tressed trpes, homage to the deliverer. 

41 Homage to the source of happiness and to the source of de- 

light, homage to the causer of happiness and to the causer 
of delight, homage to the auspicious, homage to the most 
auspicious. 

33 Sobhya : said to Diean, dweller in Sobha the City of the GandharvM. 
Magic amulet; a string bound round the neck or arm with incantalioMi 
4Uied to Yatna : in Yauja's (death's) power : Eggcling. i 



VER8B «.] WBITE YAJURVEDA, 14(( 

42 Homage to bim who is beyond and to bim wlio in on this 

side, homage to him who crossHes over and to him who 
crosses back. Homage to hi>ii who is in fords and on 
river banks, homage to him who is in tender gi-ass and in 
foam. 

43 Homage to him who is in sand and to him who is in thinning 

water, homage to him who is on pebbly ground and to 
him who is where still water stands. Homage to him 
who wears braided hair and to him whose hair is smooth. 
Homage to him who is iu deserts and to him who va ou 
broad roads. 

44 Homage to him who is in herds of cattle and to him who 

is in cow-pens, hon)age to him who is ou beds a^id to 
him who is in houses. Homage to him who is in hearts, 
and to him who is in whirlpools, homage to him who is in 
wells and to him who is in abysses. 

45 Homage to him who is in dry tilings and to him who is in 

green things. Homage to him who is in dust and to him 
who is iu vapour. Homage to him who is in inaccessible 
places, homage to him who is in creeping plants, homage 
to him who is iu the earth and to him who is in good soil. 

46 Homage to him who is in leaves and to him who is in the 

falling of leaves. Hoajage to him with the threatening 
voice and to him who slays, homage to him who troubles 
aud to him who afflicts. Homage to you arrow-makers 
and to you bow-makers, homage to you sprinklers, to the 
hearts of the Gods. Homage to the disoerners, homage 
to the destroyers; homage to the indestructible. 

47 Pursuer, Lord of Soma juice, thou cleaver, coloured blue 

and red, 
Cleave not, destroy not one of these our children, nor of 
these our beasts, let nothing that is ours be sick. 

48 To the strong Rudra bring we these our songs of praise, to 

him the Lord of Heroes, with the braided hair, 
That it be well with all our cattle and our men, that in this 
village all be healthy and well-fed. 

49 Rudra, with that auspicious form of thine which healeth 

every day, 
Auspicious, healer of disease, be kind to us that we may live. 

46 Sprinklers: senders of rain. The hearts of the Gods: meaning, accord- 
ing to Mabidhaia, Ayui, Vayu, and Siirya ; ' the sparkling heai u* of the 
gods ' : Eg^eliug. 

48 Taken fi urn U. V. I. HI. 1. 

10 



U& THE TEXTS OF THE [BOOK X¥h 

50 May Rudra's missile turn aside and spare us, the great 
wrath of the impetuous One avoid us. 
Turn, Bounteous God, thy strong bow from our princes, and 
be thou gracious to our seed and oifspring. 

61 Most bounteous, most auspicious, be auspicious, well inclined 

to UH. 

Oil some remotest tree lay down thy wea]»n, and clad in 
robe of skin approach, beaiing thy bow come hitherward. 

52 O Wound averter, pnrple-hued, to thee he homage,, holy Lord? 
May all those thousand darts of thine strike dead another 
one than us. 

63 Thousands of thousands are the shafts, the missiles ready 

ju thy hands : 
Thou holy Lord, who hast the power, turn thou their 
points away from us. 

64 Lmumerable thousands are the Rudras on the face of earth : 
Of all these Rudras we unbend the bows a thousand leagues 

away. 

55 Bharas there are above us in this mighty billowy sea of air. 
Of all of these do we unbend, etc. 

56 Rudras are dwelling in the aky, whose necks are blue, whose 

throats are white : 

Of these do we unbend the bows a thousand leagues away 
from us. 

57 Sarvas haunt realms beneath the earth — their necks are blue, 

their throata are white : 
Of these, etc. 

5S Those, green like young grass, in the ti^ees, with asiure necks 
and purple hue, 
0( those, etc. 

59 Those, ministering spirits* lords, with no hatr-tafts, with 

braided locks, 
Of these, etc. 

60 Those, the protectors of the paths, bringers of food, who 

fight for life, Of these, etc. 

61 Those who with arrows in their hand, and armed with 

swords, frequent the fords, Of these, etc. 

62 Those who, inhabiting the food, vex men while drinking from 

their cups, etc. 



(iO Tukeu from R. V. II. 33. U. 



VERSE 66.] WHITE YAJURVEDA, 147 

63 Kudras so many and still more, lodged iu the quarters of 

the sky, etc. 

64 Homage to Rudras, those whose home is sky, whose arrows 

floods of rain. 
To them ten eastward, southward ten, ten to the south, tea 

to the north, ten to the region uppermost ! 
To them be homage ! May they spare and guard us. Within 

their jaws we lay the man who hates us and whom we 

abhor. 

65 Homage to Rudras, those whose home is air, whose arrows 

is the rain. To them, etc. 

66 Homage to Rudras, those whose home is earth, whose ar- 

rows is men's food. 
To them be homage, etc. 



<64 To them : ' I stretch out ' understood. Ten, : * fiogera ' understood. 
That is, he extends both hands, with the finger tips placed together in sign 
of adoration to the omnipresent Rudras, towards the four quarters of the sky. 

Dr. Muir observes : * Many of the epithets in this Satarudriya are not 
found in other books ; and it is dif&cult, and perhaps of little importance 
to discover their real sense. Others, as the reader will have observed, ara 
of the most fantastic character.' 



-^^^f^ 



BOOK THE SEVENTEENTH. 



The food and strength contained in stone and monntainy 

drink g ithered from the plants and trees and waters, 
That food and strength, Maruts ! free-givers, grant wi. 
In the stone is thy hnnger. In me ia thy food. Let thy 
pain reach the mm we liate 

2 Agni, may these bricks be mine own railch kine : one, and 

ten, and ten tens, a hundred, and ten hundreds, a thou- 
sand, and ten thousand a myriad, and a hundred thousand, 
and a million, and a hundred millions, and an ocean mid- 
dle and end, and a hundred thousand millions, and a bil- 
lion. 
May these bricks be mine own milch-kine in yonder world 
and in this world. 

3 Ye are the Seasons, strengthening Law, fixed in due season, 

strengthening Law, 
Called Splendid, dropping butter down and honey, yielders 
of every wish, imperishable. 

4 With the lake*s mantling need we robe thee, Agni : to us 

be purifying and auspicious. 

5 With cold's investing garb we gird thee, Agni : to us be puri- 

fying and auspicious. 

After the performance of the Sataruflriya Oblation, propitiatory and pre- 
paratory cercimouies in connexion with Agni and the Fire-altar are continued 
in this Book. 

First he sprinkle? the altar with water from a pitcher, beginning from a 
stone which he has placed at the junction of the right wing of the altar with 
the body. 

1 In the stone : he puts the pitcher on the stone which represents Agni. 
According to Mahtdhara, a$man (rock, stone) here means 'eater,' the devouiiug 
Fire. Jn me ; he takes up the pitcher. Thy pain : the fiery heat and at- 
tendant suffering. Here, having put the stone in the pitcher, he throws it 
southward. 

2 He takes possession of the bricks of the altar, stretching over it and 
touching as much of it as he can. An ocean : a fantastic name for a thou- 
sand million. 

3 Ye : the bricks. 

4 He draws a frog, an Avak4 (Blyxa Octandra, a water-weed), and a 
shoot of bamboo, all emblems of coolness, eastward along the right part q| 
the body of the altar. See R. V. X. 16. 14. 

5 He draws them along from the south to the north hip of the altar. 



VEESJS 12.] WfflTB YAJURVEDA, I49 

6 Descend upon the earth, tlje reed, the rivers : thou art the 

grtll, Agni, of the waters. 
Witti them come hither, female Frog, and render this sacri- 
fice of oursj bright-hued, successful. 

7 This la the place where waters meet ; here is the gathering 

of the flood. 
Let thy shaft burn others than us : be thou cleanser, pro- 
pitious unto us. 

8 Agiii, purifier, God, with splendour and thy pleasant 

tongue 
Bring hither, and adore, the Gods. 

9 So, Agtii, purifying, bright, bring hither to our sacrifice, 
To our oblation bring the Gods. 

10 He who with purifying, eye-attracting form hath shone up- 

on the earth as with the light of Dawn ; 
Who speeding on, as in the fleet steed's race, in fight, cometh 
untouched by age, as one athirst in heat. 

1 1 Obeisance to thy wrath and glow ! Obeisance to thy fiery 

flame ! 
Let thy shot missiles burn others than us ; be thoa cleanser, 
propitious unto us. 

12 To him who dwells in roan, Hail ! To him who dwells in 

waters, Hail ! 
To him who dwells in sacred grass, Hail ! To him who dwells 
in the wood, Hail ! To him who fiuds the light, Hail I 



6 He draws them along from the north hip to the south shoulder of the 
altar. Gall: meaning heat, which is regarded as characteristic of the bill- 
ous humour. 

7 He draws then along from the north to the south shoulder. 

8 He draws them over the right wing of the altar. The formula is taken 
from R. V. V. 2t). 1. 

9 He draws them over the tail of the bird-shaped altar, with the formula 
from R V. VI. 15. 5. 

10 Fleet steed't: or Etasa'8, one of the horses of the Sun. 

11 The Adhvaryu takes chips of gold and a mixture of clarified butter 
and honey, with a bunch of Kusa grass, and mounts the altar reciting the 
formula addressed to Agni. 

12 Mounted on the altar he offers an oblation, on the chief Porous brick, 
of clarified butter taken in five ladlefuls, pronouncing five formulas. Who 
dwells in man : Agni. seated as vital breath in human beings. Hail / ; vtty 
a sacrificial exclamation of unknown derivation, somewhat similar to vaakut. 
In waten : in the shape of submarine fire, aooording to Mahidhara. In 
Moered graat : in the shape of the Ahavaniya fire. In the teood : in the trees 
which he penetrates and consumes. The light : or heaven, in the form of 
the Sun. 



15a TRIE TEXTS OP THE [BOOK XVIT. 

13 Worshipful Gods of Gods who merit worship, those who sit 

down beside their yearly portiou, 
Let them who eat not sacrificial presents drink in this rite 
of honey and of butter. 

14 Those Gods who have attained to Godhead over Gods, they 

who have led the way in this our holy work, 
Without whose aid no body whatsoever rooves, not on heaven's 
heights are they, nor on the face of earth. 

15 Giver of breath, of out-breath, breath diffusive, giver of 

lustre, giving room and freedom, 
Let thy shot missiles burn others than us : be thou cleanser, 
propitious unto us. 

16 May Agni with his sharpened blaze cast down each fierce 

devouring fiend. 
May Agni win us wealth by war. 

17 He who sate down as Hotar priest, the Rishi, our Father 

offering up all things existent — 
He, seeking with his wish a great possession, came among 
men on earth as archetypal. 

IS What was the place whereon he took his station t What was 
it that upheld him ] What the manner, 
Whence Yisvakarman, seeing all, producing the earth, with 
mighty power disclosed the heavens 1 



13 He sprinkles the altar, the enclosing stones, and outside them, with 
sour curds, honey, clarified bulter, and Kiisa grass, reciting two formuloB. 
Wwihipful Ood»: ixr the shape uf the Vital Airs, who are not eaters o£ 
oblations. 

14 Holy work: brahman; according to Mahtdhara, Agni is intendeds 
No body.. .moves: * no dwelling-place becoueth pure': Eggt;ling. N<ft on 
heaven*$ heighty etc.: that is, the Vital Airs, although deities, exist ia 
living creatures only. 

15 He descends fiom the altar, and recites the formula addressed to 

Agni. 

16 He goes to the sacrificial hall and offers clarified butter taken in fire 
ladlefuls in the Hall-Door Fire, with the formula taken from R. V. VI. 16. 28: 

17 He oflTeris clarified butter in a ladle filled with sixteen spoonfuls, in two*' 
oblationx, with eight formulas for each, and the formula of verse 16. The 
verses 17-23 are taken from R. V. X. 81. He who aate down : Visyakarm&n, 
the Omni fie, the universal Father and Generator, the Architect of the worlds^- 
and Cretor of all things, here identifie<l with Praj&paii, Agni the Fire-altar.. 
AUthingt exittent: regarded as contained in the offerings presented by 
Visvakarman. His wish : his det«ire to create. Ar^typal : the meaning 
of prathamaehhad is uncertain ; ' first investing ( Agni with the worlds V. 
according to SAyana's explanation ; ' first appearing ' : Ludwig ; * first wov*> 
shipper * : Wall is. 



VERSE 26.] WfflTE YAJVRVEDA, Ul 

19 He who hath eyes on all side^ round ubout him, a mouth ott 

ail sides, arms and feet on all sidf^s, 
He the sole God, producing: eaith and heaven, weldeth them 
with his arms as wings together. 

20 What was the tree, what wood in sooth produced it, from 

which they fashioned out the earth and fieaveni 
Ye thoughtful men, inquire within your spirit whei>eon he 
stood when he established all things. 

21 Thine highest, lowest sacrificial natures, aud tliese thy 

midmost here, Visvakarnian, 
Teach thou thy friends at'SHcriiice, O Blessed, aud come thy- 
self, exalted, to our worship. 

22 Bring those, thyself exalted with oblation, Viavakaitnau, 

Earth and Heaven to woi'ship. 
Let enemies around us live iu folly : here let u« have a lich 
and liberal patron. 

23, 24 -VIII. 45, 46. 

25 The Father of tlie eye, the Wise in spirit, created both tliese 

worlds submerged iu fatness. 
Tlien when the eastern ends were 6rmly fastened, the heavefis 
and the earth weie f«r extended. 

26 Mighty in mind and power isi Vi«vakannan, Maker, Disposer, 

and most lofty Presence, 



V9 Wddeth Ikem : Cf. R. V. IV. 2. 17; X. 72. % With kttntrmu as miMgs: 
fanning tlie flame in which the mHterial is smelted. Prof. Ludwig tUiu « 
tkac whirlwinds, produced by the acUou of hands, €«et, aud win^^ari^ 
intended. 

20 They: tJie makers ot tltjt world, diieeted by Paramesrat^ the Sup- 
reme Ood. 

21 Comg tkysdf: 'eKhilar.ited, thyself <»flrer up tihy«el£': lluir ; "'do 
thoa sacrifice to thyself delighting thyself : Wallis. Acc^ivdiit^ to Mahi- 
dhara, the meaning is that man is incompetent Ut wort<hip the Crearor, that 
is, in his forms, and that the worship must be performed by d»e Cteatdf 
himself. 

22 Bring Earth and tttuucan to worMp: or, fiacri&ce to tliem. 

23, 24 = VffL 45, 46. 

25 This aud the following six verses ai-e taken fixiftn 1L T. T 91. The 
/aithei' #/ the «ye .• Visrakaruiaui, miw made the Kght wiii«k t«jii*le«j the e\ e 
to see. SKttmeryed iit fatwete : Siya & explains ijkritAia here by * water :' — 
* engendered the water, ( aud theu ) these tw-o { iit^aveu aod earth ) floating 
( on the waters ).* — Wilsou. 

26 Must l^ftg Preseitee: literally, the highest *ppartti<«i; the highest 
image or object of spiritual contemplation. Tikeir ojtenutfii : the offerings, 
-or perhaps the wishes, of the Fathers, semi-personified. The Seven Rishis : 
the great Rishis Mirichi, Atri, Angiras, Pulastya, Pnlaha, Kratii, and 
V.isishtha. The meaning is that the spirits of the blest enjoy the fulfilment 
of all their desires i^eyoud the starry heavens where the One Being, ihs 
great Crea to r« dwelk. 



1^ THE TEXTS OP THE [BOOK XVH. 

Tb^ir offerings joy in rich juice where they value One, only 
One beyond the Seven Bishis. 

27 Father who made ns, he who, as Disposer, knoweth all races 

and all things existing, 
Even he alone, the Deities' name-giver, — him other beings 
seek for information. 

28 To him in sacriBce they offered treasures, — Bishis of old, in 

numerous troops, as singers, 
Who, in the distant, near, and lower region, made ready all 
these things that have existence. 

29 That which is earlier than this earth and heaven, before the 

Asuras and (>od8 had being, — 
What Wi«s the germ primeval whiclj the waters received where 
the first Gods heheld each other 1 

30 Tile waters, thev received that germ primeval wherein the 

Gods were gathe?"ed all together. 
It rested set upon the Unborn's navel, that One wherein abide 
all things existing. 

31 Ye will not find him who produced these creatures : another 

thing hath risen up among you. 
Eiiwrapt in misty cloud, with lips that stammer, hymn- 
chanters wander and are discontented. 

32 First was the God engendered, Visvakarman : then the 

Gandharva sprang to life as second. 
Third in succession was the plants' begetter : be laid tlie 
water?*' jrerrn in many places. 

33 Swift, rapidly srrikiiiof, like a bull who sharpens his lM)ni8y 

terrific, stirring up the people, 
With eyes that close not, bellowing. Sole Hero, IndrasuVidued 
at once a hundred armies. 



27 For information : to learn who is the Supreme God ; or what tlieir 
teveral functiong are. 

28 Distant, near, and Tower region : meaning, apparently, the heavenly, 
the earthly, xnd the iatermediate atraosphure. 

30 The Unhoi-n, Aja, seems liere to be idenbiSed wi&h Visvakarmao. See 
Vedic India, pp. 423, 424 

31 Another thing : meaning, according to the Commentafcor, 'Visvakar- 
man is a different (entity from you who are sentient beings, who have iodi* 
vidua! consciousness, and so forth.' — See editor's note in VVilaoo's tranaU- 
tion. Emoi'apt, etc. : You who are engaged in the enjoyments of this world 
or the next, tein^ subject to false knowledge or ignorance, have no know* 
ledge of the Truth. See Tlie Eymna of the R. V. and the authoritiee refer- 
red to in the note on the passage. 

32 The Oandkat-va : the Sun, that is, Agni. The plants* begetter: Pftr^ 
janya, the God of the Rain cloud. 

38 This verse and the eleven that follow are taken from R. Y. X. 103^ 
which is a prayer to ludra for aid and victory in battle. 



YERSB 48.] WHITE Y A JURY ED A. 1W 

34- With him loud-roaring, ever watchful, Victor, bold, hard to 
overthrow, Rouser of battle, 
Indra the Strong, whose hand l)ears arrows, conquer, ye 
warriors, now, now vanquish in the combat. 

35 He rules with those who carry shafts and quivers, Indra who 

with his baud brings hosts together, 
Foi-conquerin^, strong of arm, the Somn-drinker, with mighty 
bow, shooting with well-laid arrows. 

36 Brihaspati, fly with thy chariot hither, slayer of demons, 

driving off our foemen. 
Be thou protector of our cars, destroyer, victor iu battle, 
breaker-up of armies. 

37 Conspicuous by thy stren^h, firm, foremost fighter, mighty 

and fierce, victorious, all-subduing. 
The Son of Conquest, passing men and heroes, kine-winner, 
mount thy conquering car, Indra. 

38 Cleaver of stalls, kine-winner, armed with thunder, who quells 

aiy*ariny and with might destroys it, — 
Follow him, brothers! quit yt)urselves like heroes, and like 
this Indra show your zeal and courage. 

39 Piercing the cow-stalls with surpassing vigour, Indra, the 

pitiless Hero, wild with anger, 
Victor ill fight, unshaken and resistless, — may he protect our 
armies iu our battles. 

40 Indra «;uide these : Brihaspati precede them, the guerdon, 

and the sacrifice, and Soma ; 
And let the banded Marnts march in forefront of heavenly 
hosts that conquer and demolish. 

41 Ours be the potent host of mighty Indra, King VAruna, and 

Maruts, and Adityas. 
Uplifted is the shout of Gods who conquer, high-minded Gods 
who cause the worlds to tremble. 

42 Bristle thou up, Bounteous Lord, our weapons : excite the 

spirits of my warring heroes. 
Urge on the strong steeds' might, Vritra-slayer, and let the 
din of conqnerinjz cars go upward. 

43 May Indra aid us when our flags are gathered : victorious be 

the arrows of our army. 
May our brave men of war prevail in battle. Ye Gods protect 
us in the shout of onset. 

40 Guide these : be the leader of our troops. Tlie guerdon : the reward of 
the priests who perform the sacrifice offered before battle. 

43 Wfien our jlags are gathered : * appareutJy compaiable with the signis 
coUatis of the Romans ' : Ludwig. 



154 THE TEXTS OF THE [BOOK XVIh 

44 Bewildering the senses of our foemen, seize thou their bodies ' 

and depart, Apva. 
Attack them, set their hearts on fire and burn them : so let 
our foes abide in utter darkness. 

45 Loosed from the bowstring fly aw^y, Arrow, sharpened by 

our prayer. 
Go to the foemen, strike them home, and let not one of 
them escape. 

46 Advance, heroes, win the day. May Indra be your sure 

defence. 
Exceeding mighty be your arms, that none may wound or 
injure you. 

47 That army of our enemies, Maruts, that comes against 

us with its might, centeuding, 
Meet ye and wrap it in unwelcome darkness so that not one 
of them may know another. 

48 There where the flights of arrows fall like boys whose locki 

are yet unshorn, 
May Indra. may Brihaspati, may Aditi protect us well, pro- 
tect us well through all our days. 

49 Thy vital parts I cover with thine armour : with immor- 

tality King Soma clothe thee. 
Varuna give thee what is more than ample, and iu thy 
triumph may the Gods be joyful. 

50 Worshipped with butter, Agni, lead this man to high pre- 

eminence. 
Vouchsafe him growth of riches and multiply him with 
progenny. 

44 Apvd : according to Sdyana, a female deity who presides over sio ; 
according to Mahidhara^sickuess or fear. Apparently Apvi was a sort of 
cuiic, ur dysentery, likely to attack soldiers in the field of battle. Awl dt- 
part : or, pass us by ; do not attack us. 

45 Taken from R. V. VI. 75. 16. 

46 Taken from R. V. X. 103. 13. 

47 Taken from A. V. III. 2. 6. 

48 This and the following verse are taken from R. V. VI. 75. 17, 18. 
Like boysy etc. : ' the point of the comparison is not very obvious, but it 
may mean that the arrows fall where they list, as boyn before they are left 
with the lock of hair, before the religions tonsure, play about wherever 
they like.' : Wilson. Prof, von Roth separates visikhd from kumdM, and 
translates : * where the arrows fly, young and old ' : that is, feathered aud 
uiifrathered. 

49 Thy vital parti : the varmauy or cuat of mail, protected the shoulderib 
back, client, and lower parts of the body. If not made of metal, it was 
strengthened with metal of some kiud. 

50 He puts three logs of Udumbara wood on the fire, with a formula tgf 
each. 



V^RSS 58.] WHITE YAJURVEDA. 155 

51 Indra, lead him to eminence : controller of bis ibes hi he. 
Vouchsafe him lustre : let him give their sacred portiois to 

the Gods. 

52 The man within whose house we pay oblation, Indra, prosper 

him. 
May the Gods bless and comfort him, they and this Brah- 
manaspati. 

53 May the All-Gods, Agni, bear and lift thee upward with 

their thoughts. 
Fair to be looked on, rich in light, be thou propitious uuto 
us. 

54 May the Five Regions guard, divine, our worship, Groddesses 

chasing lack of thought and hatred. 
Giving the Sacrificer growth of riches. Let sacrifice be based 
on growth of riches. 

55 Inspirited above enkindled Agni, adorable, winged with 

hymns, was it accepted, 
When the Gods offered sacrifice with viands, circling the 
heated caldron, paying worship. 

56 Lord of a hundred draughts, benign, God-serving — to him 

divine, establish er, protector. 
The Gods approached the sacrifice, encircling. Gods for the 
Gods stood fain for sacred service. 

57 When the fourth sacrifice reaches the oblation, accepted offer- 

ing which hath been made ready, tit for the Imnolator's 
sacrificing, 
Thence bless us prayers and holy recitations ! 

58 Savitar, golden-hued, hath lifted eastward, bright with the 

sunbeams, his eternal lustre. 
He at whose furtherance wise Pushan marches surveying all 
existence like a herdsman. 

5*2 TKU Brahmanaspati : or Brihaspati, Lord of Prayer, wiio is specially 
present. 

53 The Pratiprastbdtar lifts up a kindled log of fuel representing Agni. 
The text has occurred in XII. 31. 

54 He goes forward to the altar. 

55 Inspirited : ' glorifying' : Eggeling. The meaning of the verse is 
obscure. 

56 Lord of a hundred draughts: Agni, worshipped with countless libations. 

57 Fourth sacrifice : coming after the muttering of formulas, the recita- 
tion of sacred praiae- verses, and the Apratiratba or Irresistible hymn (ver- 
ses 33 — 44. Prof. Eggeling remarks with reason that * these verses are 
rather enigmatical.' 

58 Taken from R. V. X. 139. 1. Savitar, the Impeller, the Sun as a 
form of >Agni. 



166 TBE TEXTS OF THE [BOOK XVtf. 

59 He sits, the measurer, in the midst of heaven, fillmg the two 

world-halves and air's mid-region, 
le looks upon the rich far-spreading pastures between the 
eastern and the western limit. 

60 Steer, Sea, Red Bird with strong winss, he hath entered the 

dwelling-place of the Primeval Father. 
A gaj-hued Stone set in the midst of heaven, he hath gone 
forth and guai*ds the air's two limits. 

61 All sacred songs have glorified Indra expansive as the sob, 
The best of warriors borne on cars, the Lord, the Very Lord 

of strength. 

62 May God-invoking sacrifice bring the Gods hitherward to us. 
May bless-invoking sucrifice bring the Gods hitherward to us. 
May Agui, God, make offering and hither bring the Gods to 

us. 

63 May the abundant growth of wealth with elevation lift rae 

up, 
Aud with his subjugating power may Indra keep my foemea 
down. 

64 Upraising and depression and devotion may the Gods increase. 
May Indra, too, and Agni drive my foes away to every side. 

65 Go ye by Agui to the sky bearing the Ukhya in your hands. 
Reaching the heights of sky aud heaven stay intermingled 

with the Gods. 

66 Agni, go forward to the eastern region, well-skilled, be here 

the fire in fn^ntof Agni. 
Illuming all the quarters, shine with splendour : supply with 
food our quadrupeds and bipeds. 

69 He sets up a stone of various bright colours, representing the Son,, 
and recites tlie text from R V. X. 139. 2. Themeaswer: reaching botk 
ends of the firmauieut. The t>rigiual text has ' man-viewing.' f utUi rm: 
there is uo substantive in the text. S^yaoa supplies * quarters of spaoe ' ; 
Mahtdhara ' altars ' ; Prof. Ludwig ' ladies ' ; Prof. Grassmann * pastures.' 
* He scauH the all-reachiug, the butter-reaching/ meaning the offertug-lMliflS 
aud the ufiering-grouuds : Eggeliug. 

60 Taken from R. V. V. 47. 3. Steer: mighty. Sea: as the attraoter and 
receptacle of waters. PrimvcU Father : Dyaus or Heaven. 

61 They all go to the altar, with the text (repeated from XII. 56) takoi 
from R. V. I. 11. 1. 

63 May. . . lift : so Mahidhara. ' Hath upheaved ' : Eggeliog. 

64 Upraising : of us. Depression : of our foes. Devotion : expressed la 
sacrifice. 

65 They mount the altar. Ukhya : the fire coDtalned in the pan. 



VEBM 74] WHITE YAJVRVEDA. 167 

67 From earth to air's mid-region have I mounted, and from 

mid air ascended up to heaven. 
From the high pitch of heaven's cope I came into the world 
of light. 

68 Mounting the sky they look not round : they rise to heaven 

through both the worlds — 
Sages who span the sacrifice that pours its stream on every side. 

69 Foremost of those who seek the Gods come forward, thou 

who art eye of Gods and men, Agiii. 
Accor«iaut with the Bhrigus, faiu to worship, to heaveu in 
siifety go the Sacrifice rs. 

70 Night and Dawn, different in hue, accordant, etc., as iu XII. 2. 

710 Agui, thousand-eyed and hundred-he^ided, thy breaths are 
hundred, thy through-breaths a thon^and. 
Thou art the Lord uf thousandfold possessions. To thee, 
for strength, may we present oblation. 

72 Thou art the Bird of goodly wiug : be seated on the ridge 

of earth. 
Fill air's mid-region with thy glow, supporting with thy 
light the sky, confirm the quarters with thy sheen. 

73 Receiving offerings, fair of aspect, eastward be duly seated 

in thy place, Agni. 
In thi^ the more exalted habitation be seated Ail Gods and 
the Sacrificer. 

74 That wondrous all-mankiud-embracing favour of Savitar, 

choice-worthy, I solicit. 
Even his which Kanva wont to milk, the mighty, the teeming 
Cow who yields a thousand milk-Ktreams. 

67 The Sacrificer speaks, reciting three verses from A. V. IV. 14 3—5. 
Aif'tmidregiver: the firmament. Heaven: above the sky. Heaven's cope: 
a still higher region. H^oW(i o/^A^.* the abode of the Sun, the empyrean. 
See M. Miiller, Yedic Hymns, Part I. p. 9 ; and Zimmer, Altindische* 
Leben, p. 368. 

68 Look not round: do not regard their bods, cattle, etc. 

69 JBhrigus: see I. 18 ; III, 15. 

70 He offers an oblation of milk drawn from a black cow with a white 
ealf (representing Night and the Sun), with the text taken, with variations, 
from R. V. I. 96. 6. 

71 Thousand-eyed : his eyes are the chips of gold ; see XVII. 11. Hundred- 
headed : itlentified with the hundred-headed Kudra. See Satapatha-BiAh- 
iiia^a, IX. 1. 1 6. 

72 He lays down the fire and recites two formulas addressed to Agni. 

73 Thy place: the fire-altJir. Afore exalted habitation: heaven. 

74 He puts on the fire three pieces of fuel, of Satnl, Vaikankata, and 
Udumbara wood rebpectively, with a formula for each. Kama : a famous 
Vedic Ilishi. 



158 ,THE TEXTS OP THE [BOOK XVJl. 

75 May we adore thee in thy loftiest birth place, Agni ! with 
praise-sono:s in thy lower station. 
The place whence those hast issued forth I worship. In thee, 
well kindled, have they paid oblations 

7'6 Shine thou before us, Agni. well enkindled, with flame, most 
youthful God, that never fadeth. 
Unceasing unto thee come sacred viands. 

77 Agni, this day with lauds, etc., as in XV. 44. 

78 I dedicate the thought with mind and butter so that the 

Gods may come who love oblation, strengthing Law, 
To Visvakarraan, Lord of all the earth, I offer up day after 
day the iuviolalile sacrifice. 

79 Seven fuel log8 hast thou, seven tongues, Agni, seven Bishis 

hast thou, seven beloved mansions. 
Seven-priests in sevenfold manner pay thee worship. Fill 
full — All-hail to thee ! — seven wombs with butter. 

80 Purely-Bright, Wouderfully-Bright, Really-Bright, All-Lu- 

minous, 
Bright, Law's-Protector, Safe-from-Ill ; 

81 Such, Other- Looking, Equal, Similar, Measured, Commen- 

surate, Jointly-Bearing-np. 

82 Right, Real, Firm, Strong-to-Support, Bearer, Disposer, 

Manager. 

83 Wiuner-of- Right, Winner-of Truth, Host-Conquering, Lord- 

of-Goodly-Host, 
Whose Friends-are- Near-at-Hand, Whose-Banded-Enemies- 
are-Far-Away : 

75 The formula is taken from R. V. II 9. 3. Loftiest birthplace: heaven, 
the birthplace of Agni as the Sun. Lower station : the firmament, wh«re 
he is produced as lightniug. The place whence thou hast issued : the fire- 
altar. 

76 Taken from R. V. VII. 1. 3. 

77 He offers with the sruva or clipping spoon. The formula is taken from 
R. V. IV. 10. 1. 

78 He offers again to Visvakarman, the Omnific AgnL / dedicate : or, 
offer up. The thow/ht : of the priests and the sacrificer. The metre if 
AtijagHti, four divirtioiie of thirteen Kyllables each. 

79 He offers a full oblation with the sruk or offering-spoon. Fuel logs: 
said to be the vital breathings. Seven tongues : called K4& Kar4ll, etc. Rishis: 
Marichi and the re.H. See XVII. 28. Mansions : G&yatrt and other sao* 
red metres, or the AhavHniya, G&rhapatya and other fire-hearths. Seva^, 
fold fashion : with the Agnishtoma ( Praise of Agni ) and other servioei^ 

Wombs : layers of tlie altar. 

80 After offering the Vaisv^nara rice-calce to Agni the Qod of All Me% 
he offers seven rice cakes to the Maruts ( consisting of three or nine troops* 
of seven each ) with a formula at each offering containing names or titles of' 
these deities. 



VERSE 90.) WHITE YAJURVEDA. 159 

84 To day in this our sacrifice be present, Such, Looking-Thus, 
Same, Similar-in-Appearance, 
MeaHured, Commensurate, Joint-Bearers, Maruts ! 

S5 Self-Powerful, Voracious-One, Kiu-to-the-Sun, The House- 
holder, 
Play-Lover, Mighty, Ck)nqueror. 

Fierce, Terrible, The Resonant, The Roaring, Victorious, 
Assailant, and Dispeller, All-Hail ! 

86 The Maruts, clans divine, became the followers of Indra ; as 
The Maruts, clans divine, became the followers of Indra, so 
May clans divine and human be the Sacrificer's followers. 

87 Drink in the middle of the flood, Agui, this breast stored 

full of sap, teeming with water. 
Welcome this fountain redolent of sweetness. Courser, 
enter those thy watery dwelling. 

88 Oil hath been mixed : oil is his habitation. In oil he rests : 

oil is his proper province. 
Come as thy wont is. thou Steer, rejoice thee. Bear off 
the oblation duly consecrated. 

89 Forth from the ocean sprang the wave of sweetness : together 

with the stalk it turned to Amrit, 
That which is holy oil's mysterious title : but the Gods' 
tongue is truly Amrit's centre. 

90 Let us Declare aloud the name of Ghrita, and at this sacrifice 

held it up with homage. 
So let the Brahman hear the praise we utter. This hath the 
four-horned Buffalo emitted. 



8ti This is muttered by the Adhvaryu at the eud of the ofTeriogB to the 
Maruts. 

87 Verges 87—99 in praise of Agni are nmttered by the Sanrifictnr at tlie 
dictation of the Adhvaryu, or by the Adhvaryu himself. Flood : said to 
mean the world. Breast: the ladle. Water: flowing butter. 

83 Taken from R. V. II. 3. 11. 

89 —99 T.ikeii from R. V. IV. 58. a hymn in praise of GhriU or Clarified 
Butter. It would be fruitless, as Pi*«»f. Ludwig remar^vs, to repeat all the 
various explanations which Sdyana gives of the first line of this stanza : they 
only show the utter uncert dnty of tradition in reference to tlie passage. 
For instance, tamndra, ocean, is Haid to mean sacrificial fire ; or cel*»stial 
fire ; or the trmament : or the udder of the Cow ; and Urmi, wave, may 
accordingly mean reward ; or rain ; <»r butter. Prof. Ludwig thinks that 
the sense of the st mza may be : the life-giving essence which develops itself 
out of the world-ocean turns into Soma in the Moon ; but it is neither of 
these two, but the tongue of tlie Gods ( Agni ? ) from which the Amrit pro- 
ceeds and to which it returns. But see A. Hillebrandt, Vedische Mythologic, 
1 321, 322. 

90 The Brahman : according to Mahldhara, the ritvij or priest. Probably 
Agni is meant. The last half-line of the stanza is translated, after S^yana^ 



160 THE TEXTS OF THE [BOOK XV 11. 

91 Four are his horns, three «re the feet that bear him : his 

heads are two, his bands are seven in number. 
Bound with a triple bond the Bull roai-s loudly: the mighty 
God hath entered into mortals. 

92 That oil in triple shape the Gods discovered laid down with- 

in the Cow, concealed by Panis. 
Indra produced one shape, SArya another : by their own 
power they formed the third from Vena. 

93 From innust reservoir in countless channels flow down these 

rivers which the foe beholds not. 
I look upon the streams of oil descending, and lo! the 
Golden Reed is there among them. 

94 Like rivers our libations flow together, cleansing themselves 

in inmost heart and spirit. 
The streams of holy oil pour swiftly downward like the wild 
beasts that fly before the bowman. 

95 As rushing down the rapids of a river, flow swifter than the 

wind the vigorous currents, 
The streams of oil in swelling fluctuation like a red courser 
bursting through the fences. 

by Profesfior Wilson : ' the fair-complexioned deity perfects this rile,^ the 
epithet * four-korned ' being trnusferred to * BraJiman.' The God may be 
called a bvffalo (gaura) Bos Qaurus, as a type of extraordinary strength. 
Mahldhara explaioA yaura by }fajna, sacrifice, having four horns, that is, four 
officiating pried ts. 

91 Four arehU horns: the four horns of Agni as identified with sacrifice 
are said by Sdrana to be thu four Vetias, and, if identified with Aditya. ihe 
four cardinal points. The three feet are, in the former case, the three daily 
ttacrifices, iu tlie latter, morning, noon, and evening. The two headti are, iu 
the former case, the Brahmaudana and the Pravargya ceremonies, in tb« 
latter, day and night. Similarly, the seven liands are tixplained, alternatively, 
as the seven metres of the Veda or the tjeven rays of the Sun ; and the tnpU 
bond as the Mantra, Kalpa, and Brdkmana, prayer, ceremonial, and rational* 
of the Veda, or the three regions, heaven, firmament, and earth. The Steer 
is, either as sacrifice or Aditya, the pourer down of rewards, and the loud 
roaring is the sound of the repetition of the texts of the Veda. Mahldhara'i 
explanation difters from that of Sdyana. The four horns are priests ; or 

I nouns, verbs, prepositions, and particles ; the three feet are the Vedas, or 
the first, secoud, and third persons, or the past, present, and future teoset ; 
the two heads are two sacrifices, or the ageut and object ; the seven hands 
are the metres or the cases of the noun ; and the three bonds are the three, 
daily sacrifices, or the singular, dual, and plural numbers. 

92 In triple shape : as milk, curds, and butter, according to S&yana. The 
meaning seems to be that Indra. Surya, and Vena ( who is probably Agni), 
restored the power of the elements of sacrifice respectively in heaven, ths 
firmament, and the earth, after they had been rendered ineffectual for A 
time by the malignant Panis 

93 The Golden Feed: Celestial Agoi. 



rEn&S W.] WHITE TAJURVEDA. 161 

96 Like women at a gathering fair to look on and gently smiling, 

they incline to Agni. 
The streams of holy oil attain the fnel, and JUtavedas joyfully 
receives them. 

97 As maidens deck themselves with gay adornment to join the 

bridal feast, I now behold them. 
Where Soma flows and sacrifice is ready, thither the streams 
of holy oil are running. 

9ft Send to our eulogy a herd of cattle: bestow upon us excellent 
possessions. 
Bear to the Gods the saorifice w« offer: the streams of oil flow 
pure and full of sweetness. 

99 The univer&e depends upon thy power and might within the 
sea, within the heart, within all life. 
May we attain that sweetly-flavoured wave of thine, brought, 
at this gathering, o'er the surface of the floods. 



%% Send €o our adogy a herd of eattle : this m S^a^a's axplanation. The 
-Qoda are addregse^ and prayed to reward the singers. 

99 Tliy power : Agoi's. Within the aea : in the aerial ocean, the firma* 
fiient, in which Agni is present as lightning. Within tht heart : aa Vai8v4- 
nara, belonging to all men. Within aU life : as the vital principle, or heat. 
The wtmt is the flowing butter of the obktioa. 




11 



BOOK THE EIGHTEENTH. 



Mat my strength and my gain, and my inoliDation and my 
influence, and my thought and my mental power, and 
my praise and my fame, and my renown and my light, 
and my heaven prosper by sacrifiee. 

2 May my breathing and my out -breathing, and my through* 

breathing and my vital spirit, and my thought and my 
reflection, and my voice and my mind, and my eye and 
my ear, and my ability and my strength prosper by 
sacrifice. 

3 May my energy and my force, and my self and my body, 

and my shelter and my shield, and my limbs and my 
bones, and my joints and my members, and my life and 
my old age prosper by sacrifice. 

4 May my preeminence and my overlordship, and my wrath 

and my angry passion, and my violence and my impetu> 
osity, and my victorious power and my greatness, and my 
breadth and my width, and my height and my length, 
and my increase and my improvement prosper by sacrifice^ 

5 May my truth and my faith, and my cattle and my wealth, 

and my goods and my plea&ure, and my play and my 
enjoyment, and my children and my future children, and 
my hymn and my pious act prosper by sacrifice. 

6 May my religious rite and my immortality, and my freedom 

from consumption and my freedom from disease, and my 
life and my longevity, and my freedom from eneniieS 
and my freedom from danger, and my happiness and my 
lying down, and my fair dawn and my fair day prosper 
by sacrifice. 

7 May my controller and my supporter, and my security and 

my firmnesjj, and my goods and ray pleasure, and my 
knowledge and my uuderstanding, and my begetting aud 
my propagation, and my plough and my harrow prosper 
by sacrifice. 

L I - - I ■_! j_M- ,m I II -B-T-* 

This Book contaias the formulas for the performance of the ceremony 
called Vasordhdr^, the Stream or Shower of Riches, a st)rt of Consecratioa 
Service for Agni as King on the completion of the Fire-altar which is iden- 
tified with him. The Sacrificer offers an uninterrupted series of four hun- 
dred aud one oblations of clarified butter poured from a large ladle of 
Udumbara wood, while the Adhvaryu recites the formulas which are tt 
gain for the Sacrificer all the temporal and spiritual blessings therein ii 
cated. 



VBRSS 16.] WRITS YAfURVBDA. HZ 

8 May my welfare and my comfort, and whafc I hold dear and 

what I desire, and ray love and my gratification, and my 
enjoyment and my substance, and my happiness and my 
felicity, and my higher bliss and my fame prosper by 
sacrifice. 

9 May my vigour and my pleasantness, and my milk and my 

sap, and my butter and my honey, and my meal in com- 
pany and my drinking in company, and my ploughing 
and my husbandry, and my superiority and my preemi- 
nence prosper by sacrifice. 

10 May my wealth and my property, and my prosperity and 

my growth, and my pervading power and my lordship, 
and my abundance and my greater abundance, and my 
bad harvest and my unwasted crop, and my food and 
my satiety prosper by sacrifice. 

11 May my gain and my future gain, and what I have and 

what I shall have, and my good road and my good path, 
and my success and my succeeding, and my achieven^ent 
and my contrivance, and my thought and my good counsel 
prosper by sacrifice. 

12 May my rice-plants and my barley, and my beans and my 

sesamum, and my kidney-beans and my vetches, and my 
millet and my Panicum Milliaceum, and my Panicum 
Frumentaceum and my wild rice, and my wheat and my 
lentils prosper by sacrifice. 

13 May my stone and my clay, and my hills and my mountains, 

and my pebbles and my trees, and my gold and my bronze, 
and my copper and my iron, and my lead and my tin 
prosper by sacrifice. 

14 May my fire and my water, and my creepers and my plants, 

atid my plants with culture-ripened fruit and my plants 
with fruit ripened without culture, and my domestic 
animals and my wild animals, and my substance and ray 
future substance, and my belongings and my power be 
produced by sacrifice. 

15 May my treasure and my dwelling, and my religious service 

and my ability to perform it, and my object and my 
course, and my way and my going prosper by sacrifice. 

16 May my Agni and my Indra, and my Soma and my Indra, 

and my Savitar and my Indra, and my Saras vati and ray 
Indra, and my P&shan and my Indra prosper by sacrifice. 



12 Panicum : there are no English names for the two cereals thus de- 
sigtiAted. Roxburgh describes sixty -tw) species of the genus. 

16 He offer8 with this and the two following formulas the Ardhendra or 
Half' Indra oblations to twelve deities, each of whom is coupled with ladra. 



J64 THE TEXTS OF THE [BOOR XVIIl 

n May my Mltra and my Indra, and my Varuna and my Indra, 
and my DHtar and my Indta, and my Maruts and my 
Indra, and my All^Gods and my Indra prosper by saorifice, 

18 May my earth and my Indra, and my Air and my Indra, 

and my Sky and my Indra, and my Half-month^ and my 
Indra, and my Lunar Mansions and my Indra, and my 
Sky-regions and my Indra prosper by sacrifice. 

19 May my Amsu and my Basmi, and my Adbipati and my 

Up^msu, aiid my Antaryama and my Aindra-Vl^yaya, and 
my Maitra-Yarur^a, and my Aevina and my Pratiprastb&xil^ 
and my Sukra and my Manthin proper by sacrifice, 

20 May my Agrayana and my Vaisvadeva, and my Dbruva and 

my Vai8vS,uara,and my Aindragna and myMahivaifvadeya, 
and my Marutvatiya and my Nishkevalya, and my ^yitra 
and my Sarasvata, and my PS.tnivata and Xiij HlUiyojana 
prosper by saorifioe. 

21 May my ladles and my cups, and my Y^yn vessels and my 

Soma reservoirs, and my pressing-stones and mv two press? 
boards, and my Piitabhrit and my Adhavaniya, and my 
altar and altar-grasfii, and mV Avabbritha and my cries oi 
Good-speed prosper by saQiince, 

22 May my Agnl and my Gbarma, and my Arka and my SArya, 

and my Prana and my A^vamedha, and my Pritbivi an4 
my Aditi, and my Diti and my Sky, and my nngerp, pqwefSj 
and sky^regions prosper by saorifice, 



Tssrasr^rarr 



19 Three sets of oblations called Grahas follow with their reepectiye 
formulas enumerating pairs of Soma ci)ps and sets of sacrificial implement^. 
Most of the Soma oups or libations have been mentioned in YH. 1 — 89, 
notes. The n^mes of the nacri^pi^l iigpleweuts lUso havQ occurred in pro- 
ceeding Books. 

21 Qi-iei of QoQd,tpeei: ei^cUmi^tions o{ Svagft, j^ benedictory 8iicriQcif4 
formula. 

22 He offers two sets of oblations called Tajl^akratus or Sacrificial Ritet 
with formulas enumerating objects connected with certain special oereii)Qf 
nies. Agni: the Agniohayana or construction of the ^ircraltar* or the 
JVgnish^ma (Praise of Agni. See VX. ^9, i)ote). Oharma : the Oildron, re? 
pre8enti4g the Pravargya ceremony. See I. 2%. 4rka i the offeiing of « 
cake to Indra with Arka the Sun. Sdrya: an oblation to th^t Qod. Pi-dnf^t 
the Gavlmayana or Procession of the Cows (see VIII. 41), a solemn sacrifieiii 
gesdien usually of twelve months' duration. Asvamedka : the Iforee-Sacri- 
fice. See XKfl— i^lCV. PfjAhivi, Aditi, Diti, Sky: curings to these deities} 
Dili being a mere abstraction, the antithesis to Aditi, representing limitetkA 
as Aditi represents infinity. See X. 16, note. Fingers: explained by Mahl- 
dhara as virdtpurmhAvayavAh, meuibors of Purusha, Embodied Sinrit, Ot 
Co i Man. See H. V. X. 90. Pow^rt : Bakvariyah = taktayah, acoorc|ia| 



S3 May my vow and mj seasons, aad my austere devotion, and 
my day and night, thighs and knees, and two Great 
Rathantaras prosper by sacrifice. 

84 May my One and my Three, and my Three and my Five, 
and my Fii^e and my SeVen (and similarly up to thirty- 
three) prosper by sacrifice. 

25 May my Four and my Eight and my Twelve (and similarly 
up to forty-eight) prosper by sacrifice 

36 May my eighteen^raonths steer and my eighteen-months 
heifer) and my two-year bull and oow (and similarly up 
to four-year) prosper by sacrifice. 

2? Mtty my six-year bull and my six-year cow, and my bull and 
my barren cow, and my young bull and my calf-slipping 
oow, and my ox and my milch-cow prosper by sacrifice. 

28 To strength, Hail ! To Gain, Hail ! To After-bom, Hail 1 To 

Power, Hail I To Vasu, Hail I To the Lord of Days, Hail ! 
To the' Failing Day, Hail I To the Failing Sprung from 
the Transitory, Hail 1 To the Transitory sprung from the 
Final, Hail ! To the Final Mundane, HaU I To the Lord 
of the World, Hail ! To the Sovran Lord, Hail 1 To Praja- 
patl, Hail ! This is thy kingdom* Thou art a guiding 
controller for the friend* Thee for vigour, thee for rain, 
thee for the sovran lordship of creatures. 

29 May life succeed through sacrifice. May life^breath thrive 

by sacrifice. May the eye thrive by sacrifice. May the 
ear thrive by sacrifice. May the voice thrive by sacrifice. 
May the mind thrive by sacrifice. May the self thrive by 
sacrifice. May Brahma thrive by sacrifice. May light 
succeed by sacrifice. May heaven succeed by sacrifice. 
May the hymn thrive by sacrifice. May sacrifice thrive 
by sacrifice ; And laud and sacrificial text, and Verse of 
praise and Sd,ma chant, The Brihat and R ithantara. 

24 This formula enumerates the Stomas, or Hymas of Praise consisting of 
Uneven numbers of verses. 

25 Enumerates the even* versed Stomas, each number after the first increas- 
ing by four. 

26, 27 Formulas for two seta of Age Libations, enumerating cattle in 
advancing stages of their lives. 

28 Formulas for the Name Libation ceremony, fanciful names of the 
months, etc. being applied to Agni of whom the months are manifestations. 
Of. IX. 20. Strength: meaning March- April. (?am ; April -May. After-horn: 
Mny-June, and so on. Cp. IX. 20. PrajdpcUi : as Genius of the Year. The 
/iiead: the Sacrificer. Thee: I besprinlcle and consecrate. 

29 He offers the Kalpa or Success Libation with formulas, contaimag 
^Il» verb klfip, to succeed, prosper, thrive, rep^at^d from IX. 21. 



m TEE TEXTS OP THE [BOOK XVIIL 

Gods, we have gone to light. We have become the children 
of Preijipati. We have become immortal. 

30 In gain of wealth we celebrate, etc. = IX. 5. 

31 This day come all the Maruts, all to aid us ! Let all the fires 

be thoroughly enkindled. 
May the All-Gods come hither with protection. May we 
possess all property and riches. 

32 May our strength fill the regions seven, fill the four distant 

places full. 
Here mny our riches guard us with the All-Gods in the gain 
of wealth. 

33 May strength to-day procure for ns donation: strength 

range the Gods together with the Seasons. 
Yea, strength hath made me rich iu store of heroes. As 
lord of strength may I gain all the regions. 

34 Strength be before us, in the midst among us. May strength 

exalt the Gods with our oblation. 
Yea, strength hath made me rich in store of heroes. As 
lord of strength may 1 gain all the regions. 

35 With milk of Prithivi do I unite me, unite myself with 

waters and with plants. 
As such may I gain strength, Agni. 

36 Store milk in earth and milk iu plants, milk in the sky aq^ 

milk in air. 
Teeming with milk for me be all the regions. 

37 Thee by the radiant Savi tar's impulsion, with arms of Afvins, 

with the hands of Pushan, 
Controlled by Vslk Sarasvati's Controller, with Agni*8 sole 
dominion I besprinkle. 

38 Maintainor of Law, true by nature, Agni is the Gandharva. 

The plants are his Apsarases, namely Delights, ^ay he 
protect this our Priesthood and Nobility. To him AU- 
hail ! Ave ! To those All-hail ! 

■ 

30 He offers the fourteen V&japrasaviya or Strength -quickening Libation^ 
the first seven of the formulas being repeated from XX. 23-29. Of thd 
second set of seven, one is repeated from IX. 5. 

35 ^fUh of Priihiv^ : waters and plants used in sacrifice. 

87 He anoints the Saorifioer with the remains of the sacrificial matariaL 
Vdk Saraavatft Controller : meaning Praj&pati, according to Mahldhara ; 
* by the support of Sarasvatl Yik, the Supporter ' : Bggeling. 

38 He offers the twelve lUshtrabhritas or Kingdom -supporting LibatioM 
with sacrificial butter taken in twelve ladlings- The offerings are xaade i|^ 
pairs, first to a male deity and then to females. 



TERSE 17 J WHIfS YAJURVEDI. U7 

39 The Conjoined, Vifvasaman, Sfirya is the Gandhnrva. Hi« 

motes are hi^ Apsarases, Swift-moving. |d^y he protect, 
etc., as in 38. 

40 The Highly-Blessed, the Moon whose rays are like the Sim's, 

is the Gandharva. The Asterisms are his Apsaiases, Lum- 
inous. May he protect, etc. 

41 The Quick, All -reaching, Wind is the Gandhana. The 

Waters are his Apsarases, named Energies. May he pro- 
tect, etc. 

42 The Protecting, Strong-winged, Sacrifice is the Gandharva. 

Guerdons are his Apsarasea, called Praiseiv. May he pro- 
tect, etc. 

43 The Lord of Creatures, Omnific, Mind i« the Gandharva. 

Eichas and SUmans are his ApsaraseF, called Wishings, 
May he protect, etc. 

44 Lord of the World, Prajapati, whose ste the homes ahove 

and here, 
Give great protection unto these, the Friesthood and Nobility. 

45 Thou art the vapoury sea that givath moisture^ Blow on 

me, thou, healthful and blessiu^laden. 
Thou art the Maruts' own, the ^^and of Man^ts. Blow on 

me, etc. 
Seeker of aid art thou, receiving worship. Blow on me, etc. 

46 Thy lights, Agui, in the Sua, etc., as in XIIL 22. 

47 Lights of yours in the Sun, Gods, etc., as in XIIL 23. 



39 Conjoined: samhUah ; as join«r of night and day. Vifvcuiman : wear- 
ing the form of all S^mans. 

40 Luminoui : QT Light'f^ven ) ihh is Mabtdhara's /explanation of the 
doubtful word bhekuriyah ; ihdn hi nakfkatrdni kv>rvarUi ; for the constelr 
latious make light. 

41 Energies : or, Viandsr : Eggeling. 

42 Strong-winged: as scariag to heaven. Guerdons ' sacrificial fees ; priestly 
honorarui. 

43 Mind .* Praj&pafci is so called as Lord of Speech and Thought. 

44 He offers oblation with butter taken in five ladliogs on the Head, or 
fore-part, of the War-chariot as it is held over the Ahavaniya fire. Prajdr 
pati : identified with Agni. 

4.5 He offers three Wind Ltbations, having caught the wind in his hol- 
lowed hands from outside the altar. Sea : meaning the sky. The Maruis' 
own : the stormy region of mid-air. Seeker of aid : * affording protection ' : 
Eggeling ; this terrestrial world. 

46 He c^ers nine Lustrous oblations with formulas containing the word 
signifying Hght or lustre. Verses 46, 47 are repeated from XIIL 22, 23. 



16d TBS TEXTS QP TBS [BOOK XVtlh 

48 Give lustre to our holy priests, set lustre in our mling chiefs : 
Lustre to Vaisyas, Sfidras : give, through lustre; lustHe unto 

me. 

49 I ask this of thee with my prayer, adoring J thy worshipper 

asks this with his oblations. 
Varuna, stay thou here and be not angry : steal not our life 
from us, thou Wide-Ruler. 

50 Heaven4ike is Warmth, Hail ! Heaven-like is Arka, Hail ! 

HeaVen-like is the Bright One, Hail ! Heaven-like is Light, 
Hail ! Heaven-like is Surya, Hail ! 

51 I yoke wit^ power and flowing butter Agni, divine, str'oiig- 

pinioned, great with vital vigour. 
Through him may we approach the Bright One^s station, 
ascending to the loftiest sky, to heaven. 

52 With these thy two ne'er-wastiug feathered pinions where- 

with thou drivest fiends aWay, Agni, 
Let us fly to the regions of the pious whithei' hare gotie the 
firdt-born ancieit Eishis. 

• 

53 The Drop, the poverful, the falcon, righteous, impetuous 

bird borne on his golden pinions. 
Great, stedfast, settled in the habitation-^to thee be rever- 
ence ! Forbear to harm me ! 

54 Centre of earth, heavei/s head art thou, essence of waters 

and of plants. 
Eternal, far- spread refuge* Hotnage to the Path \ 

55 Attached thou standest at \he head of all the world. Thj 

heart is in the sea, thy life is in the floods. Give water : 
cleave the reservoir. 



48 Through Imtre : of thine own. 

49 He offers again with a formula addressed to Varuna, With whom Agni 
is now identified, taken from R. V. I. 24. 11. 

50 He offers the five Ark^svamedha-santati oblations, combining \h» wot* 
ship of Arka (Agni) and the Sun the deity of the Horse-saorifioe. 

51 Tlie three following formulas are for the Agniyojana ceremony, ths 
Yoking or Equipment of Agni, causing the sacrificial fire to blaae up. Be- 
fore the recitation of the Pr&taranuv&ka or Morning Prayer, (see S. B. tL 
XXVI. p. 229) he begins the ceremony by handling the midmost of the 
three enclosing-sticks and reciting the first formula. BiHght One** : bradk* 
natya ; the Sun's .* * the region of the bay' : Eggeling. 

52 He touches the right-hand stick. 

53 He touches the left-hand stick. TAe "DtKypr tit Indu, here mmning 
Agni. 

54 He now unyokes or frees the altar at the points where the sidet of 
the triangle of enclosing-sticks touch the base, and recites two formulMb 
Tht Path : the Way that leads to heaven, that is, Agni. 

55 The reservoir : the receptacle of the waters of heaven. Fafyon}fa : tht 
God of the Rain-oloud ; here the water- laden cloud. " .' 



VltltSe 64.] WHITE TAJURVSDA, 169 

Help ttA with rain sent itam ther iskji Parjanja, firmament^ 
or earthi 

56 By fihrigtts aud by Yaaus hath prayer-granting sacriBce 

been paid. 
Come, Wealthy iuto the house of him our dear, our well- 
belovM one. 

57 May Agni, served with saciifice and giftSj protect our offered 

food : 
This homage be Good-speed to Gods ! 

58 Thikt which hath flowed from purpose or from judgment, or 

gathered from the wind or from the vision, 
Follow ye to the legiou of the pious whither have gone the 
first-botn ancient Hishis^ 

• 

59 To thee I trust this man, Celestial Dwelling ! treasure which 

jitavedas shall bring hither. 
After you will the Sacrificer follow. Here recognize him in 
the highest heaven^ 

60 Acknowledge him^ ye Gods, in highest heaven. Ye who are 

present, know the shape hci Weateth. 
When he approacheth by the God-ward pathways^ reveal to 
him the meed of pious actions^ 

61 Wake up, Agni, etc., as in XV. 54. 

62 Convey oUf sacrifice to heaven, etc., as itt XV. 56. 

63 With Darhha-bunchj with fencing-wood, with spoouy with 

altar, holy grass, 
With laud, lead this our sacHfice to go to heaten among 
the Gods. 

64 Our gifts, our charitable grants, bur piotis works, our fees to 

priests, 
May the Omuific*s Agni set all this among the Gods in heaven. 

* ■ ^ ■ - ■ . — -■■ --- 11^ — • — — — — 

56 He makes two offerings called SamishtayajoseiB or Final Sacrificial 
Oblations aud formulas* See VIII. 15, note. 

57 Good-speed : Stag^ ; see note on verse 21. 

58 He offers eight oblations with the dipping-spoon, With a formula for 
each. Ancient RUhit: identified with the Vital Airs. I*he priests are ad- 
dressed and told to follow sacrifice, from whatever soUrce It may have origin- 
ated, to the heaven, where the first-born Rishis, the earliest existences, 
are dwelling. 

69, 60 Taken with variations form A. V. VI. 123. 1, 2. 
60 Meed of pious actions: or full fruition of his wishes ; the recompense 
of sacrifices and good works on earth. 
61. 62 Repeated from XV. 54, 65. 

63 Darbha-bunck : the Prastara (see II. 2) which is placed on the Darbha 
grass covering the High Altar. 

64 TJu Omnijie's : that is Agni, or the Fire-altar, that belongs to Visya- 
karman or Praj&pati. 



170 THE TEXTS OF THB [BOOK XV III 

65 There where all never-failiug streams of honey and of butter 

fl'»W, 

May Agui, Visyakarman's own, place us in heaven among 
the Gods. 

66 Agni am I who know by birth all creatures. Mine eye is 

butter, in my mouth is nectar. 
I am the triple light, the region's meter: exhaustless heat 
am I, named burnt oblation. 

67 Praise-verses, sficrificial texts, and chanted hymns am I in name. 
Thou art the best of all the Fires among the fivefold race 

of man 
That burn upon this earth of ours. Speed thou us on to 
lengthened life. 

68 Indra, for the strength that slays Vritra and conquers in 

the fight 
We turn thee hitherward to us. 

69 Thou, Indra, much-invoked, didst crush to pieces, Kun^ru, 

handlers fiend who dwelt with Dauus. 
Thou with might, Indra, smotest dead the scorner, the foot- 
less Vritra as he waxed in vigour. 

70 Indra, beat our foes away, etc , as in VIII. 44. 

71 Like some dread wild beast roaming on the mountain thou 

hast approached us from the farthest distance. 
Wiietting thy bolt and thy sharp blade, Indra, crush thou 
the foes and scatter those who hate us. 

72 To aid us let Vaisvanara come from the distance far away : 
Come Ag)ii, to our eulogies ! 

73 Sought in the sky, sought on the earth, sought after, all 

plants that grow on ground hath Agni entered. 

May Agni, may Vaisvanara with vigour, sought for, by day 

and night from harm preserve us. 

■■ ■ I I — 

66 The Sacrificer, identifyiug himself with Agni, recitei the text taken 
from R. V. III. 26. 7. 

67 He regards himself as an incarnation of the three Vedas. Praue-venei: 
of ihe Rigveda*. Swcrificial texts: formulas of the Yajurveda. ClianUA 
hymns: ot the S&maveda- Thou: Agui, the fire of the completed fire-altar* 

68 He reverently approaches the completed fire-altar and recites the 
followiug formulary texts the firdt of which is taken from R. V. IIL 37. I. 

69 Taken from R. V. II. 30. 8. Didst crush: 'crush thou' : EggeUng, 
Kundru: the name of a demon of drought. Ddnus: a class of fiendi. 
Seorner : of the Qods, Vritra. 

70 Repeated from VIII 44, taken from R. V. X. 152,4. 

71 Taken from R. V. X. 180. 2. 



VERSE 77.] WmTE YAJURVEDA. 171 

74 Help 118 th'it we may tjaiu this wish, Agni, gain riches. 

Wealthy One ! with store of heroes. 
Desiring strength from thee may we be strengthened, and 
win, Eternal ! thine eternal gloiy. 

75 Approaching with raised hands and adoration, we have this 

day fulfilled for thee thy longing. 
Worship the Gods with most devoted spirit as Priest with 
no unfriendly thought, Agni. 

76 Home-hider Agni, Indra, and Brahm&, and bright BrihaB- 

pati — 
May the All-Gods, one-minded, guard. our sacrifice in happy 
place. 

77 Guard thou the Sacriflcer's men, Youthfullest, etc., as in 

XIII. 62. 

74 Taken from R. V VI. 5. 7. ffdp u»: literally, With thy help may 
we gain, etc. 

75 Taken from R. V. III. 14. 6. 

76 Hame-hider : that is, who frequently changes his dwelling-place. 

For the eymbolioal meaning of the Agnichayana or Construction of the 
Fire-Altar represeiitiug the restoration of the dismembered Agni-Praj&pati 
(who takes the place of Purush.o, the Cosinio Man, R. V. X. 90), the 
author, by his great self-Sacrifice. nf all creation, so as to enable him to 
repeat coiitinuHlly the sacrifice of himself and thus maintain or re-create 
the universe, aee Eggeling, S. B. £. XLIII. pp ziiL — zz. 



BOOK THE NINETEENTH. 



SwBBf with the sweet, I sprinkle thee with Soma, %tton§ 

With the strong, the nectar With the nectar, 
The honey-sweet with what is sweet as hodey^ 
Soma att thou. Get dressed for the Ai^vius. Gfet cfi'essecl 
for Sarasrati. Get di'essed for Indra the Good D'eliverei'.. 

2 Heace poarye forth the fioWiagj nice, Samay best ^u^rificial 

food. 
He who, man's friend, hath riin Within the Waters hath with 
the pressing-stones poured out tbe Soma. 

3 Purified by Vayu's strainer^ Soma that has pslsafefd sLway for^ 

Ward is Itidra's proper friend. 
Purified by Yayu's strainei'. Soma that has passed awa/ 
backward is Indi'a^s propei' friends 

4 By means of this eternal sieve may Sftrya's DaugbtsiK' parify 
The Soma that flows forth from thee. 

5 Soma with Wine, pressed, filtered for the tyanquet, cleanses 

priest, noble, brilliancy and Vigour. 
God, With the Bright give Deities enjoyment s give food with 
flarour to the Sacrificer^ 

BooioB Xt^>^K^[ Contain the formulas of thd 9aatr4idan[i, g 8ttcri£[<^ 
originally instituted to expiate and counteract the evil eScfOts of ezo«8siv0 
indulgence in Soma-drinking. See X. dl. The cerenlony is prcTacfiibtfd ts 
a means of obtaining general eminence *, for a dethroned king to praonrv 
his restorittion, for a Kshatriya to assure tictory, for a Vai^ya to »cqttir» 
cattle and Wealth. It consists mainly in the offering, to the Astins^ Sikraf 
tati and Indra, of Surft a spirituous liquor concooted of faskpa (huakcd' 
rtce or yoUng grass)^ taktncin (grecm barley)^ and Idja (parched graid) groand 
up With some roots to serve as yeast, and the liquor of tWo Odauas or 
messes of rice^ and dy^m^ka at millet boiled in water, thd mixture beu&g 
called Mdsara^ I'he prototype of the eacrifioo is the cure of tndra, by 
Sarasvati and the Astins, when he Was snSefing fi'om oVer-indulgenoe io 
bis favourite bevetage^ The name is derived from Sutr^man, the GKxnI 
Deliverer or f roteotof^ Indfa. See Hillebrandt, Hitual'Litteratar, pn. 
159~1«1. 

1 I*hee : &\it§ki Sonid art ikau : lie a^dresdes the diirft Which by com- 
mixture and transubstantiation has sacriflcially become Soma. 

2 He: Soma. Waters: with which the stalks are washed and made to 
awell. Biahtdhara supplies eu^At^af^uji (the Adhvaryu) as the anderatood 
nominative of ' poured out '. 

3 Cf. X. 31. Vdyu! i itmintt : or cleansing power. Porvtatd: rejeoted 
through the mouth from the over-loaded stomach. 

4 Taken from U. V. I!^. SHrya't Daughter : ^raddhft or Faith. 

5 Wine: Suri. The BruM' Soma juice ; 'pure Vigour '| aooording \ik 
Mahidhara. Flavour ; clarified butter, etc. 



VSRSE 11.] WHITE TAJURVEDA. 173 

6 Whjat then t As mei^ whose fields $re fall of barlejr, etc., aa 

in X. 32. 
Taken upon abase art thou. I take thee for the Asvin Pair. 

Thee for Saras vatt. Thee for Indra the Good Deliverer. 
This is thy home. For splendour tbee. Tbee fo|r man's 

vigour. Tbee for 9trengtb. 

7 For each of jou is made a God-appointed place .; ao grant to 

me a portioq in the highest sphere. 
Suii the strong art thou. This here is Soma. ]E)^tering 
thine ova plape do me no mispbief. 

j8 Takeii upon a base art tboi;. Splendour of Asvins, Saras? 
vati's mauly vigour, might of )[ndra> 
This is thy hocne. I take thee for enjoy^^ept.. I t^ke thee 
for delight, take thee for greatpess. 

9 Thop art lustre : give me lustre. Thoi^ art manly yigour ; 

give me ipanly vigour. 
Thou art strength : give Q>6 strength* Tbou arjb energy y 

give me energy. 
Tbon ^ passion ; Giye pQ^ passion. Tbou ^rt pooqueriog 

inight : give me jconqueriug might. 

|0 ^ay she, Vjshpcbika, who guards tb^se two, the tiger and 
the wolf, 
The lion and the wipg^d hawk, piay she giiard this map 
from distress. 

11 When, a delighted boy, I bruised rs^j piotbe? afif I sucked 
her breast, 



6 He takes jb^ree cup9 of ii^ilk for tl^e ABvins, Sarasvtttt, and Ipdra. The 
first formula Ib t^ken fro/m R. V. X. 13^. 2, 'and repeated from X. 82 of thii 
Veda. For tplendour thee: the ^fvii^s' cup, * I take' being understood; 
Thee for man't ngffur: ^arasv^itrs cup. Thee for fti'ength; In4ra'8 cup. 

7 For etjLch of you: .Som$ and Sur&. Ood-appoi>ited place: an altar 
Inhere the jitbatioQS ^re prepare^, ^pproyed by the Deities tq whom tha 
iOfferings are ma4e. 

8 He deposits the cups, one by one, with a formula tor each. 

^ After t^e iibation to the ^svins he throws wheat aQ.d pounded fruit 

of the Jujube tree (.{^i^iphus Jujuba) jpto the piilk apd lays two blades of 

Parbha grass op the vessel ]^bat /containa it. Thou: the milk libation.. 

jStrength . . . energy . . . pasaior^: reprieseu^d respectively by wolfs, tiger'si 

and lion's bair mixed with the Sqri. 

10 He purifies the Sacri^cer by stroking jl^im with thie tail-feathers of an 
<eagle pr h^iwk pnce above and once below the waist. Vithiichikd : the 
deity pf cholera or diarrhxpea. Quarda : tliat is, does not attack, fhi^ 
man : the S.acrij&cer. 

11 ^e n^akes the Sacrificer look ^t the fire and recite the text. Bruited: 
with my feet. Thereby: by looking at tl>e fire which represents Agni. 
United: this part of the formula is repeated from IX. 4, the plural being 

4u);»stituted for the dual ^9 tUree cups instead of two ^re addressed. 



17* THE TEXTS OF THE [BOOK XIX 

Eree frotn my debt, Agni, I become thereby. Mj parents 

are by me unharmed. 
United are ye all : with bliss unite me. Pai*ted are je, keep 

me apart from evil. 

12 The Asvins, the Physioians, Qods, stretched out the healing 

sacrifice, 
Sarasvatt with speech was a Physician, all with heroic powers 
investing India. 

13 Symbols of Diksha are grass buds, of Prayaniya sprouts of 

corn, 
Of Soraa-purchasing fried grains are symbols, Soma-shoots 
^ and meath. 

14 Atithya*s sign is M^sara, the Gharma's symbol Nagnahu. 
Three nights with Sursl poured, this is the symbol of the 

Upasads. 

15 Emblem of purchased Soma isParisrut, foaming drink effused: 
Indra's balm milked for Indra by the Asvius and Sarasvatt. 

16 The Sacrifice r*s seat is the throne's symbol, the jar contain- 

ing Sura of the Altar. 
The mid-space is the northern Altar's symbol : the cloth for 
filtering is the physician. 

17 Altar by Altar is produced, power, holy grass by holy grass* 
The stake is by the stake obtained, by Agni Agui carried 

forth. 

18 The Asvins are the Soma store, Sarasvatl the sacred health. 
For Indra formed in Indra's seat, the Matrons' fiall, ths 

house-lord's fire. 

12 See X. 33, 34; XIX. first note ; R. V. X. 131. 4 ; Mtiir's OHginal 
SaDskrit Texta, Y. 94. Healing sticr^fice : the prototype of the SautrA- 
matil. Many miracle') of healiug are attributed to the Asvins, the divinf 
Physicians, the heralds of light, who recreate the world of life after tht 
darkness of night. Ste The Hymns of the Rigveda, Index. 

13 The purport of this and tlie eighteen following stanzas is to sliow tb« 
dose interci>nnezion of the Sautrftmapl with Soma sacrifice, the sacrificuil 
elements, vessels, implements, lauds and hymns that are used in the for- 
mer being regarded as forms, types, symbols or reproductions of thoet 
employed in the latter. Dikshi : Conseorarion. Graubuds : or young 
grass. Sde introductory note. Prdycuntya: the name of an introductoiy 
UbattoT} at a Soma sacrifice. Meath : or honey. 

14 Atithya: the ceremonial reception of Soma when brought to tht 
place of sacrifice. See V. 1 — 4 Mdtara: see introductory note. Okttrma: 
the caldron for hot libations Nagnahu : a root used as yeast. UpasatU : 
tea y . 8. Parisrut : a kind of beer, prepared from concocted herbs and 
fermented. 

16 The mid-space : between the two altars, one for Soma and one for 
Sur4, used at the Sautr&maiit sacrifice. The physician : who is to cure Indn» 

18 Sacred hearth : Agntdlira, wliere the sacrificial fire is kindled. ATol^ 
rons* Hall: see IV. 34. House-lord's fire: the Q&rhap.itya. 



VERSE 25.] WHITE YAJURVEDA. 175 

1 9 Orders he gains bj orders, by Apris Aprts of saorifioe, 
Po8t-offeriug4 b^ fore- offerings, and bj calls of Vashat Abutis. 

20 By yictims he gaiiHB Tictims, bj ground riee-eakes sacrifi- 

cial food, 
By metres kindling-verses, and Vashat-ealls by Inriting- 
prayers. 

21 Grain roasted, gruel, barley-meal, grains of rice roasted, tnilk 

and curd 
Are types of Soma : mingled milk, sweet whey, of sacrificial 
food. 

22 Type of parched corn is jujnbe-fruit ; wheat of the Dasted 

grains of rice ; Jujube the type of barley-meal, and ludra- 
grains of gruel -groats. 

23 Symbol of milk are barley-grains, symbol of curd are jujube- 

fruits. 
Whey is the type of Soma, and milk-mixture type of 
SoiDJi*8 pap. 
2i The Strophe is the cry. Bid hear I the answer is the antis- 
trophe. 
Sacrifice 1 is the Dhayy^'s form, Prag&thas' the Yajl^mahas. 
25 By verse-halves comes the Ukthas' type, Nivids by i'adas he 
obtains. 
The type of Sastras is obtained by Pranavas, Soma by milk. 

19 Ofden: p^aiahai ; liturgical directions given by a superior priest to 
his HSdistHnt. AprU: a class of propitiatory hymns addressed to Agni 
under various forms and titles. See Rigveda, Index. Post-offerings: 
Aiiuydjds ; oblations of clarified bdtter ofifered after the chief sacrifice. 
Fnre-offerinys : praydjas ; biuiilar offbringd preceding the chief sacrifice. 
AhtUis: oblations with fire. 

20 Kindling-vtrsss : samidhenU ; recited on lighting, or adding fuel to 
the BHcrificiiil fire. Invitiug-prayei^s : ydjyds ; pronounced by the Hotar 
when oblations are poured into the fire. 

21 Mingled milk: a mixture of boiled and coagulated milk. 

22 Jndra-graim: upavdiMS, or Jndra-yavas; seeds of the Wrightia 
Antidyseuterica. 

23 Pap : cfiai'u ; un oblation of rioe, barley, and pulse boiled with butter 
and milk. 

24 Strophe : stotriyd ; a verse of eighty syllables used in certain cere- 
monies. Bid hear: the Adhvaryu's call Asi-^vaya ! to the Agntdhra or 
Fire-kindier. The ansioer : of tiie Agnidhra, Astu sraushat, Yea, let him 
hear. 8a4:rificel yaja^ the imperative of Ihe verb, addressed to Agni. 
DMyyd : the name of an additional verse inserted in a litany. Pragdthas: 
certain combinations of two verses in different metres. Yajdmahus : recit- 
ations of R. V. X. 23. 1, beginning with Taj imaba indram, We worship 
Indra. 

25 1/ Hhas : recitations ; songs of praise. Nivids : short detached for- 
mulas of invocatiim. Padus: verse divisions; quartera of a stanza. Sas- 
tras: recitntions ; kymns of praise. Pranavas: exclamations of the sacred 
mystic syllable OM. 



176 THE TEXTS OF TUB [BOOR X/X 

26 Gained by the Asvins is th« mom's libation, Indra's liba- 

tion of mid-xiay by Indra. 
Sarasvati obtaiuH the third outpouring, the offering sacred 
to the Vi§ve Devas. 

27 By Viyu ciips he gaiua the cups of Vayu, and by the basket 

gains the vat for Soma. 
By the two jaru -he gains two eleansiug-v^sseb, aod by the 
cooking-pot the pot for cooking. 
2$ By ^lacriiieial texts are gaiued t>ie Grahas, and by the Gra- 
haci Liucls tiud laud -arrangements. 
^y metres are obtained Ukthas and praise-songs^ and by th^ 
Sima-:chant tJie Avabhritbia.. 
29 Draughts he obta;ins by pouring out libations, and wishes 
by jbb^ u.t;^ei:an.ce .ojF praises, 
?y Sainyu he obtains Patpisamyajas^ and Cousumniation by 
Samishtay.ajus. 
:30 He gains by vow of fasting Consecration, hj Coasecration 
gains the prjestly gujerdoi). 
&& gains by priestly guerdon fajtb ; bj foitb comes know* 
ledge of tlie truth. 
'31 So far the type of bacrifice was formed by Brahmi and tbo 
Gods. 
All this he g9Jns, when juice is shed, in the Santiimani 
sacrifice. 
j32 The rite wit}^ sacred grass, wine^ store of heroes, Uie mighty 
ones speed on with adorations. 
>{ay we, sweet-sieging sacrifioers^ setting Soma mid Gods in 
heaven, ^ye Joy to ludjia. 

%J V^yueupM: ^grooden Siomgk«i)p8 8aQr«d to Vc1yutheWii|<LOod. Batkti: 
$ata ; a saciificial vessel ipade of r«e.d8 or q»u£. Trough for Soma : dn- 
nakalatfij a large wjooden yeBsel jBeiving jrs a rejservoir. Twojan: of SuHL 
T(O0 cUaming v^»djt : tjiie PQtabhjrit apd the Adbavaatya ; in the latter tbt 
Soma id shaken aad cleaued, aud the former receives the purified juioe. 

28 AvqhhtUha: tj^ exjpiatory bath of purification after saorifice, to atOM 
for any (iefeots in its performan<ie. See HI. 48. 

29 Draugfitf : grqJiag ; see VII, first Qote. ISaia^yu ; an oblation ao oalM 
meaning Fortunate. Patntsafji^i/djas : oblationo of clarified butter oSbreJ 
to the Patnis (Consorts of the Gods), and to Soma* Tvaehtar, and 4gai, 
Contumtfio^ion f sumsthd; concluding form of the Son^a Baoriflca. fiei 
S. B E. XXVI. p. 393, uote. Samuhtayajut f see XVIII. 56, note. Mehl- 
dhara explains the second line ^iffe^^ntly by amplification of the text : Bjf 
Samyu he obtains S tmyu, by Patntsamy&jas h^ obtains Patntsamy^ne, bf 
Consumtnation he obtains Oonsummation, by Samishtayajus U« obtiiM 
SamiRhtayajus. 

30 Vow of fatting : see I. 5, 

31 Brahmd: or Prajilpati, tord of Creatures, ffe: the Saorifioer. Jukt: 
Stir& representing Soma. That is, the Sautrftmant becomes a Soma-BRcrifi«a 

32 Here the Adhvaryu offers three milk libations. Mighty onei : priMll. 



VmSX 88.] WMITE YA JURY EDA, lit 

33 All essenoe of tbibe own in plants oollected, all strength of 

Soma when poured out with Sur& — 
Therewith impel with joy the sacrifice, Saraflvati, the Asvins, 
Indra, Agni. 

34 That which Sard^svati poured out for ladra, by Asvins 

brought from Namuchi the demon, 
This flowing drop, brillraut and full of sweetness, I drink 
and feed on here, the King, the Soma, 

35 Whatever portion of the savoury fluid is dinging here, 

what India drank with powei's, 
That drop thereof with pure and holy spirit I drink aud 
feed upon, the King, the Soma. 

36 To Fathers who claim Svadhi be Svadh& and homage ! 

To Grandfathers who claim Svadh^ be Svadha and homage ! 
To Great-grandfathers who claim SvadhS. be Svadha aud 

homage ! 
The Fathers have eaten. The Fathers have rejoiced. The 

Fathers have been satisfied. Fathers, be y^ purified, 

37 Cleanse me the Fathers who e^joy Sotna I Grandfathers 

make me clean ! 

May Great-grandfathers cleanse me with a sieve that brings 
a century. 

May my Grandfathers cleanse me, may my Great-grand- 
fathers make me clean. 

With sieve that brings a centuij xnay I obtain full length 
of life. 

3S Agni, thoti pourest life : send down upon us food and vigor- 
ous Ktrength. 
Drive thou misfortune far away. 



33 With mortare (mortar-shaped oap«) of Palasa wood the Pratiprasthtbar 
offers libations of Suril in the Southern fire and reoite^ the formula addreis- 
ed to the liquor. Joy: the exhilaration produced by the spirituous draught. 

34 Namueki: who had stolen it from lodra. See X. 38, and Muir, 0. S. 
Texte, V. p. 94, note. 

85 Here: in the cup whose contents have been offered to Indra. 

36 Here follow formulas for oblation and prayer to the Father^ or Manes 
of departed anoestors. Svadhi : food ; oblation ; also a sacrificial exclatna- 
tiou. The residue of the three Sur4 libation-j to the Asvins, Sarasvatt, 
and Indra is now offered outside the enolo8ing- sticks, ou the coals of the 
Abavaniya fire, to Ancestral Spirits of three grades. 

37 A jar of SurA pierced with a hundred holes is hung over the Southern 
fire-place, and a sieve or strainer made of hair of horse, cuw, goat, and 
wool with gold, is placed beneath. As the liquor drops thereon the 
gacrificer recites texts for his purification. 

38 Taken from R. V. IX. 06. 19. 

12 



17^ THE TEXTS OF THE {BOOK XIZ 

39 CIiBause me the eompanies af Gods! May thoughts with 

spirit make me clean. 
Cleanse me ail thiugs that be 1 Do thou, Jatavedas, make 
me clean. 

40 Purify m«, Agni, God, refulgent with thy pure bright 

sieve, 
With powers according to thine own. 

41 Agni, may the cleansing sieve, diffused through all thy 

fiery glow, 
Holy devotion, make me clean. 

42 May Pavamana with his sieve, Guest of all tribes, cleanse 

lis to-dav, 
He who is Cleanser make us clean. 

43 Savitar, God, by both of these, libation, purifying power, 
Purify me on every side. 

H Dear to all Gods hath come the cleansing Goddess, she who 
contains these many smooth-backed figures. 
Through her may we in sacrificial banquets taking our ple^^ 
sure be the lords of riches. 

45 The Fathers who in Yama's realm are equal and unaaim* 

ous — 
Theii- world is Sva^ha, revereqce. To Gods let sacrifice be 
paid. 

46 Equals, unanimous, my folk yet living among those who 

live — 
On nje be set their glory \hrough a hundred years in this 
our world. 



39 Cf. R. V. IX. 67. 27. 

40 Sieve : the purifying power of fire. 

41 Takeq, with the exoepfcioQ of the last Pftda, from R. V. IX. 67. 23. • 

42 Taken from R. V. IX. 67. 22. Pavamina : Somn undergoing purifl» 
cation. Clec^nw : Potar, Cleaning- Pi jest. 

43 Taken from R. V. IX. 67. 23. 

44 A Pravahh'k^i or EJnigmatioal Verse. Cleammg Goddesn : what God- 
dess is intended is uncertain. Mahtdhara sugests the Sunl^Jar, or tliitf 
Sautrtoant, or ViV>, Speech, or the Ukbl (XI. 16). If the Sur^.Jar irtin*' 
tended, tile smooth- backed figures, or bodies, may be the drops which faO* 
from its hundred lioles. Cf. A. V. VI. 62. 2, from which, with a variation 
the second half of the verse is taken. 

45 He offers oblation, Their world : meaning, aooording to Mahldhan^ 
\u their world, 

46 He offers an oblation of clarified butter. 



VBSSB^^d^l WHITE YAJURVEDA. 179 

47 I bav^ heard mention af two sevet-al pathways, way of the 

Fathers, way ul Guds and mortals. 
On the^ie two roads eaoh moving ereatare travels, each 
thing between the Father and the Mother. 

48 May this my sacrifice bring store of childiea, with ten 

brave sons, fuU-couipanied, for welfare — 
Life-winning, winning offspring, winning cattle, winning this 

world of onrs and peace and safety. 
. May Agni make my progeny abundant. Do ye confer food^ 
milk, and manly vigour. 

4^ May they aseeud, the lawest, highest, midmost, the Fathers- 
who deserve a share of Soma. 
May Fathers wIk) have gained the world of spirits, gentle 
and righteous, aid us when we call them. 

AO Oar Fathers are Ai^irases, Navagvas„ Atharvans, BlitiguSy 
who dejierve the Soma.. 
May these the holy look on us with favour : may we enjoy 
their gracious loving kindness. 

fil Otir ancient Fatiiers wlio deserve the Soma,, who cam.e,^ most 
noble, to our Soma banquet — 
With these let Yama, yearning with the yearning, rejoicing 
eat oar offerings at his pleasure. 

52 Thou,. Soma, art preeminent for wisdom; along the straight- 

est path thou art our leader. 
Our prudent Fathers by thy wisdom, Soma,, dealt out 
among the Gods their share of treasure. 

53 For our sage Fathers, Soma Pavam&na^, of old performed by 

thee their sacred duties. 
Fighting unvanquislied; open the- enclosures i enrich, us 
with large gifts of steeds and heroes. 



47 He o^-8 an obJation oi milk. The formula fa tal^eu from R. V". X. 
88v 15. 7'wo aeveraZ pathviays : tli« waj! to- the other world and the wajr 
Uack, regai'ded as di&imQi.. The Father and t/oe Motlter ; heaven aiid ear&h. 

48 The hacrificer djinks the remains of the milk oblation, Sacrijiee ; 
saci'iiicial food. Do yt: he adilresses tlie officiating priests. 

49' The formula is taken from. R Y. X. 15. 1. Ascend .• rise to higher- 
Fi^nk and ohtaia the beat oblation^ according to- Silyaaa. Lowest, high^st^ 
midmoifi: dwelle's on< earth, iu< heaven^ in sky ; Barhishade,. S'omuviits,. 
Airnishvlttae. Verses 49-54 are addiessed to- the highest class. 

50 Angirases, etc : semi-divine members of half-mythical priestly famillefii 
of the most ancient times. The formula is taken from- R. V. X. 14. 6^. 

51 Takeft fn.m R. V. X, 15; 8. 

52. Tiirkjeu from R. Y. L 91. 1. Prudent: 'skilled in sacrificing'":: 
Mahidhara. 

53 Taknii from R. V. IX. 96. 11. The enclonxrcs ; the obstructions whichi 
keep the eieadouable rain frt^m falling. 



180 THE TEXTS OF TBR {BOOK XIX. 

64 Associate with the Fathers thou, Soma, hast spread thy- 
self abroad through earth and heaven. 
So with obhition let us serve thee, Indu, and so let us be- 
come the lords of riches. 

55 Fathers who sit on sacred grass, come help us : th^e offe^ 

ings we have made for jou ; accept them. 
So come to us with most auspicious favour, and give us 
health and strength without a trouble. 

56 I halve attained the gracions-minded Fathers, have gained 

a son and progeny from Vishnu. 
Th«y who enjoy pressed juices with oblatioD| seated oil 
sacred grass, come oftenest hither. 

57 May they, the Fathers, worthy of the Soma, invited to their 

favourite oblations 
Laid on the sacred grass, come nigh and listen ^. may they 
be gracious unto us and bless us. 

58 May they our Fathers whom the flames have tasted, worthy 

of Soma, come on God-ward pathways. 
Enjoying at this sacrifice their portion, may they be gracioiM 

unto us and bless us. 

59 Fathers w^\om Agui's flames have tasted, come ye iiigh: 

ye kindly leaders, take ye each your proper place. 
Eat sacrificial food presented on the gratis : graut richai 
with a multitude of hero sons. 



54 Taken from R. V. VIII. 48. 18, Jndu: Soma. 

55 Three formulas are now addressed to the Barhishads, the Manee who 
sit on the sacred grass that covers the altar and the floor of the sacrificial 
hall. The first formula is taken from R. V. X. 15. 4. 

56 Taken from R. V. X. 15. 3. Attained: won the pretence of. San aai 
progeny : the meaning appears to be, as suggested by Prof. Ludwig in hil 
commentary on the original hymn, ttiat the Racrificer has disoharged fail 
obligation to the Fathers by begetting a son through the favour of Yiahfll 
(R. V. X. 1S4. 11). StiW vikramanaia : is an unintelligible ezpreiiaioQ II 
this connexion. Another explanation, says Prof. Lndwig, would be to taki 
napdtam : as fire, and vihramanam, vuhnoh : [Vishnu's striding forth ] Ik 
the sun. Prof. Grassmann translates : ' die Kinder und den hSobttfll 
Schritt des Vischnu ' ; the children and the highest stride of Yishni. 
Mahidliara takes vishndk to mean 'of the sacrifice,' and napdtamvA 
vikramanam as the two paths leading to the Qods and to the Father*. 

57 Taken from R. V. X. 15. 11. 

58 Four formulas follow addressed to the Agnishvftttas, thoae whoM 
bodies have been tasted or consumed by Agni or the Are of the funenl 

pile. 

59 Taken from R. V. X. 15. U, 



VMMSSMA ' WHITS TAJtrnrJKDA. 181 

60 Fcnr those who, burnt with Ore or not cremated, joj in their 

portion in the midst of heaven, 
May the Self- Ruler form the world of spirits and this their 
body as his pleasure wills it. 

61 We call the Agnishvattas, true to seasons, those who drank 

Soma in the N4ras:iipsa. 
Prompt to give ear to us be they, the sages, and then let 
us be lords of wealth and treasure. 

62 Bowing the bended knee and seated southward, accept ye, 

all, this sacrifice with favour. 
Injure us not for any sin, Fathers, which we through 
human frailty have committed. 

63 Lapped in the bosom of the purple Mornings give riches 

to the man who brings oblation. 
Grant to his sons a portion of your treasure, and, present, 
give us energy, ye Fathers. 

61 Agni Kavyavahana, cauf>e us to praise before the Gods^ 
As our associate meet for lauds, wealth which e'eu thou re- 
puteat wealth. 

65 May Agni, Kavya- bearer, who hath worshipped Fathers 

true to Law, 
Announce to Guds and Fathers these our sacrificial offerings. 

66 Thou. Avrni Kavya-bearer, when entreated, did^t bear the 

offerings which thou madest fragrant, 
And gavest to the Fathers who did eat them with SvadhaL 
£at, thou God, the gifts we bring thee. 

•0 Taken, with variatioas. from R V. X. 15. 14. SelfRuUr: King of 
the Departed ; Yatna. World of spirUt : cuunttim ; a difficult woi'd of 
•umewhai uncertain meaning. S&yana joina it with tanvani and etpiains 
the two words by ' the boiy that leads t<> life', ' that body that is endowed 
with breatii ' : Wilson. * Grant thoa, King, that tbeir body may tnke 
that life which they wish for\ is Prof. Max Miillei's translation of the 
corresponding |»ortion of the oiiginal verse in which Yama is addrtw^d. 
See India, What can it Teach us ! p. 227. 

61 Trtte tosecuons: coming at the appointed times for their libations. 
ydrdfafgkiu : a cup containing Soma juice dedicated to Nar&samsa, Agni 
the Praise of Men, or Soma, or, as here, the Fathers. Of. VIII. 58. 

62 Taken from R. V. X. 15. 6. This and the following formula from 
B. V. X. 15. 7 are addressed to ail three classes of Manes. 

64 Taken, with a variation, from R. V. V. 20. I. Kavya-vdhana : bearer 
of oblations called Kavya to a class of Manes known also by that title. 

65 Taken, with variations, from R. V. X. 16. 11. 

66 Taken from R. V. X. 15. 13. Svadhd: the tacnficial exclamation, 
or, iheir own allotted portion. 



VERSE S2.] WHITE YAJURV EDA, 188 

74 The Hamsa throned in light drank up by metre Soma from 

the floods. 
By Law, etc. 

75 Prajapati by Brahma dr^nk the essence from the foaming 

food, the princely power, milk, Soma juice. By Law, etc. 

76 The generative part enters the yoni : it leaves aside the 

reias and the m^tra. 
The CAul-in vested embryo leaves by its birth the covering 
folda. By Lhw, etc. 

77 Viewing both forms Prajipati gave truth and fulcjehood 

different shapes. 
Prajtlpati assigned the lack of faith to falsehood, faith to 
truth. By Law, etc. 

78 By holy lore Prajapati drank up both forms, pressed and un- 

pressed. 
By Law, etc. 

79 Seeing the foaming liquor's sap, PrajsLpati with the bright 

drank uut the bright, the milk, the Soma juice. By Lmw, 
etc. 

80 Wise, with mind, lead, and thread of wool the sages twine 

an amulet. 
Saras vat t, Savitar, Varuna, the Asvins span sacriflce and 
healed his form for Indra. 

81 This his immortal shape with mighty powers three Deities 

bestowing gifts compouiided. 
His hair they made with sprouts of grass and barley, and 
roasted grain with skin and flesh supplied him. 

82 His inner shape Sarasvati arranges aud, borne on bright 

])aths, the Physician Asvins : 
With Masaras and uieve his bone aud marrow, as on the 
Oxen's hide they lay the liquor. 



74 Tke ffamm : the Swan, the Sua who floats through the sky. Cf. R. 
V. IV. 40. 1. By metre: with his rays ia the shape of the metres of the 
Veda. 

75 Brahma: sacred lore in the shape of the G&yatrt. 

78 Presied aud unpressed: According to Mahidhara, Soma and milk or the 
foaming liquor parisnit. 

80 With bulls* hoofs— or vessels in their shHpe — he offers thirty-two obla- 
tions of fat or marrow. The tages : as skilful men make an amulet as a 
protective power, so the Deities mentioned span or spread out a remedial 
sacrifice to cure Indra of his sickness (see intruductory note), and recre^it- 
ed his body as described iu the verses that follow. Lead : employ^ as a 
charm against demons and sorcery. See A. V. I 16. 2; XII. 2. 1, 19, 20, 53. 
'81 Three Deitks: the Asvins and Sarasvati. 
82 Mdsarcu : see introductory note. Liqaor : Surft. 



i 



184 THE TEXTS OP THE [BOOK XIX. 

83 By thought Sarasvat! with both Nasatjas forms lorely trea- 

sure and a be iiiteous body. 
Like shuttle through the loom the steady fermeat mixes 
the red juice with the fo iming spirit. 

84 By milk they generated bright immortal, prodactire seed, 

by Sura seed from urine, 
Chasing afar folly aud ill intention, crude food and wind 
and meat th:it load^s the stomach. 

85 Heart with his heart ludra Good Guardian gendered : with 

rice-cake Savitur gave truth its being. 
Varun\, doctoring the lungs and liver, forms, as with V&yu 
cups, the gall an 1 kidneys. 

86 Cooking-pots pouring honey were the entrails : like a well- 

rcilking cow the pins were bowels. 
A hawk's wing was the spleen : through mighty powers the 
stool as mother was navel and belly. 

87 The pitcher was the father of the rectum by powers, the 

womb which first contained the infant. 
Plain was the hundred-streaming fouut as penis: the jar 
poured forth libations to the Father. 

8S His face the basket, thence his head ; the strainer his 
tonorne, his mouth Sarasvati and Asvins. 
The Ch tpya was his rump, his leech the filter, the bladder 
was his penis keen with ardour. 

89 Asvins with both cups made his eye immortal, the goat and 

cooked oblation gave it keenness. 
With wheat eyelashes and with jujube eyebrows they clothe 
as 'twere a black and brilliant figure. 

90 The sheep, the ram to give his nostril vigour, the immortal 

path of breath by both libations. 

By Indra-grains and sacrificial jujubes Sarasvatt produced 

through-breath and nose hairs. 

■ ■■ ' .. I . ..I. ■ , 1 1 1. ■■ I ■■■■■■.■■■. 1 .1 .> Ill, I II 1^ 

83 NUatyas: a title of the Asvins, explained by Indian Commentaton 
ft^ 'not untrue*, na-nsaty<i. See Micdouell, Velio Mythelc^y, p. 49. Ftr* 
ment : Nagnahu, the root used ad yeast. See verse 14. 

85 Truth: Indra's quality of trutii fulness. Vdyucups: See verse 27. 

87 T/ie pitcher: or jar, for holding Suri. The infant: in the tfhape of 
the Sur£l contained in it. i^oanl ; the pitcher. See vei-se 37. 

88 The basket : see verse 27. Chapya : a kind of saorifioial veasel, the 
usH of which is not explained. 

89 Both cups : libations offered to the Pair. T'le go'U : offered in saori- 
fice. Tluy : the Asvins. Black and hHUiant figwe: the eye of Indra. 

90 The ram : sacred to Sarasvatt. now offered in saciifica. By Mk lihfk* 
tiQns: 'was made' uaderatood. Cf. XZI. 49. 



•■>, 



V£SSE 95.] WfflTE YJJUJirjSDA. 185 

91 The bull fur strength made Indra's form : the immortal 

hearing for both his ears by two libations. 
Barley and sacred grass composed bis eyebrows : from his 
mouth came the jujube aud sweet honey. 

92 Hair of the wolf was on his waist aud body : the beard upon 

his face was hair of tigers. 
Lion's hiiir were his locks, for fame and beauty, worn on 
his bead, his crest and sheen and Tigour. 

93 The Aevin^, Leeches, joined his limbs and body, Sarasvat! 

put limbs and frame together, 
Giving the form and ?ital power of lodra, hundredfold^ 
deathless and delightful lustre. 

94 Sarasvati, as Consort of the Asvins, bears in her womb the 

nobly-fashioned Infant. 
King Varuna with waters' wealthy es.^Dce begetting Indra 
iu the floods for glory. 

95 Splendour of victims, powerful oblation, honey and meath 

with milk and foaming liquor, 
Healing Sarasvat! effused, and Afvins ; from pressed and 
unpressed Soma, deathless Indu. 

91 Jujube and sweet honey : his saliva aud rhe'im : Mabldhara. 

94 Infant : Indra wbom she bas helped to recreate. 

95 Preaed and unpt'Uted: parisrut and uulk. Soma: 'waa produced' 
understood. 




f 



BOOK THK TWENTIETH. 



Birth placb of prioeely power art thou : centre art thoa 

of priiicelj power. 
Harm not thyself : do me no Imnii. 

2 Varuna, Law's maintainer, hath sat down, ete., as in X. 27. 
Sa?e me from death. Save me from lightning. 

3 Thee, by the radiant Snvitar's impulsion, with arms of 

Af?iu8, with the hands of P&shau, 
With leeeh-crafit of the Asviiis, I be^riukle for q^^lendonr, 

for tiie lustre of a Brahman ; 
With leech-craft of Sarasvati, besprinkle for manlj vigour 

and for food to feed thee ; 
Besprinkle thee, by special power of Indra, for strength of 

body and for fame and glory. 

4 Thou art Ka. Noblest Ka art thou. Thee for the state and 

rank of Ka. 
Sumangala I Susloka ! Satyarajan ! 

5 My head be grace, my mouth be fame, my hsdr and beard 

be brilliant f>heen 1 
My breath be King and deathlessness, mine eye Sole Lord, 

mine ear the Priuce ! 

6 My tongue be bliss, my voice be might, my mind be wrath, 

my rage self-lord ! 
Joys be my fingers, and delight my members, couqnering 
strength my friend ! 



The SautrAmant is continued. An Asandl or Sacrificer^s seat or stool 
(eee XIX. 16, 86) representing a throue, is plHced between the two altars, 
two of its legs being on the southern and twu ou the northern ground A 
blaek-antelope's skin is Hpread ^over it on which the Sacrificer sits and re- 
cites the formulas. Thou : Asandt. 

2 Varuna: the moral Governor of the world, typifying a King. Th« 
formula, taken from R. V. I. 26 10, is repeated fi-om X. 27. Preserve me : 
be puts a silver disc under his left foot as a charm agaiust death, and a 
golden one under the right to protect him from lightning. 

3 Tlte Adhvarju besprinkles the Sacrificer with the remains of the liba- 
tions of fat which are made to niu down to his mouth. 

4 Ka: or Who? ; Prajdpati. See VII. 29. SHinakgala, etc. : meaning. 
Auspicious. Fairfained, Uaving-areal-Ring; ritual names of the attendants 
whom the Saciificer is made to summon. 

5 Tbe Sacrificer touches all his members and bodily parts one after «»• 
other, and recites the benedictory formulas. 



IHRnSE 15.] MmJTE TAJVRTEDL IST 

7 Let my two arms be Indra's power, mj bands be deed of 
manly might, my soul and breast be princely rxxXe 1 

^ My ribs be royal government, my belly, shoulders, neck, 
^nd hips, 
Thighs, elbows, knees, the people, jea, mj members univer- 
snlly • 

9 My navel intellect, etc., et/C. 

Duty aiu £ in leg^ and feet, established King among the 
folk. 

10 I take ray stnnd on princely power and Kingship, on cows 

am I dependent, and on horses. 
On memliers I depend, and on the body, on vital breath 
dependent and on welfare, on heaven and earth and 
sacrifice dependent. 

11 May Deities, eleven threes, the three and thirty bounteous 

Ones 
Whose House-Priest is Brihaspati, by impulse of bright 
Savitar, the Gods protect me with the Gods. 

12 May the (imt Gods with the second, the second with the 

third, the third with Truth, Truth with Sacrifice, Sacri- 
fice with Hacrificial texts, sacrificial texts with Samans, 
Samans with praise-verses, praise-verses with fore and 
after-sentences, fore sentences with inviting?- texts, invit- 
ing-texts with Vashat-calls, Vashjit-calls with oblations, 
and oblations, fulfil my desires, Earth ! All-hail ! 

13 Mv hair is effort and attempt, my skin is reverence and 

appronch. 
My flesh is inclination, wealth my bone, my marrow rever- 
ence> 

1 i Gods. Deities, whatever fault of ours have stirred the wrath 
of Gods, 
May Agni set me free from that iniquity and all distress. 

15 If in the day-time or at night we have committed acts of sin, 
May Vayu set me free from that iniquity and all distress. 



» ■ I— I 



10 He steps down on a black-antelope's skin. 

12 Earth I : Bhiih ; a myRtical exclamation used in sacri^CiQ. Of. III. 5. 

1-3 The Sacrificer drinks the remainder of the Qraha or libation, and 
recites the formula attributing aUcontrolling powers and influences to the 
constituent elements of his body. Jievereuee and approach : that is, ap* 
proached with reverential Intentions. Bevtrence; paid to me by others. 

14 The Avabliritba or Purificatory Ceremony is begun, by floating a jar 
of.MAsara (see XIX>, i]itrod^cto;:y note) it) water, aod reciting the prea« 
ci'ibed furmulatS. - 



WS Tff£ TEXTS OP TSE [BOOK XX. 

1.6 If when awake or in our sleep we have oommitted aota of 
sin, 
May Siirya set me free from that iiiiqaity and all distress. 

17 Kuch frtult in village or in wild, company or corporeal sense, 
Each sinful act that we have done to S^dra or Arya, or to 

either's disadvantage, e'eu of that siu thou art the expi- 
ation. 

18 Waters^ Inviolable ones, etc. Said to be repeated from 

VI. 22. 
ever-moving Cleansing Bath, etc. Repeated from III. 48. 

19 Thy heart U in the flood, etc. Repeated from VIII. 25. 
To lis let Waters, etc. Repeated from VI. 22. 

20 As one unfastened from a stake, or cleansed by bathing 

after toil, 
As butter which the sieve hath purged, let water clean me 
from my sin. 

21 Looking upon the loftier light above the darkness we have 

come 
To Siirya, Qod among the Gods^ the light that is moot ex* 
celleut. 

22 The waters I this day have sought, and to their essence 

have we come. 
Av>ni, come hither rich in milk, splendour and brilliancy 
bestow on me, and progeny and wealth. 

23 A brand art thou : fain would we thrive. Fuel art thou 

and splendour : give me splendour. 
E.irth comes again, the Dawn, the Sun. This Universe all 

comes again. 
Mav I possess Vaisvanara's light, may I attain my vast desires. 

Earth 1 All-bail 1 

17 /» village or in valid, etc. : cf. III. 45. Arya : one of the third CASte; 
a Vaisya. To either'a duadvantage : ag*«in8t the interest or wirihea of tfa# 
Sacrifioer or his wife, according to Siahtdhara. Thau : the jar of MA^ara. 

18 This beginning of a verse is the reading of the Taittirtya recension, 
the Black Vajurveda. differing slightly from the passage referred to. See 
S. B. E. XXVI. p. 206, note. 

20 Taken, with a variation ('water' for 'all') from A. V. VI. 115. 8. 

21 Taken from R. V. I. 50. 10. 

22 Varied from R. V. I. 23. 24. 

23 He takes tip a piece of wood and lays it on the Ahavantya fire. ScuHi: 
here the Sacrificer offers an oblation of clarified butter. Comet affoin : 
MM^variti I accoiding to MahidhajCA^ffiOjiyati, is loat^ perithM. Eaartkii- 
see ver^e 12. 



VERSJg SI] WHITE TAJURVBPA. 169 

24 Agni, Master of the Vow, on thee I lay the kindling- 

stick. 

To the fast-vow and faith I come. I, consecrated, kindle 
thee. 

25 Fain would I know that holy world where Deities with 

Agui dwell, 
Where priestly rank and princely power together in accord- 
ance move. 

26 Fain would I know that holy world where want and languor 

are uukuowu, 
Where in complete accordance move Indra and Vftyu side 

bv side. 

•/ 

27 Let thy shoot be unite! with his tendril, jcant combine 

with joint. 
Imperishable sap for joy, thine odour be the Soma's guard ! 

28 They pour it out, they sprinkle it, they scatter it, they 

make it ptire. 
In tlie brown Sm&'s ecstasy he says What art thou ? What 
art thou ] 

29 Indra, at mom accept our cake accompanied with grain and 

groats, with wheaten bread and hymns of praise. 

SO To Indra sing the lofty hymn, Maruts 1 that slayeth Vfitra 
best, 
Whereby the Holy Ones created for the God the radiant 
light that never dies. 

31 Adhvaryu, on the straiuing-cloth pour thou the Soma press- 

ed with stones : 
Puiify it for Indra's4nnk. 

32 The Sovran Lord of living things, he upon whom the worlds 

depend, 
Mighty, the mighty's King — by him I take thee, take thee 
ou myself. 

24 He lays three kindling-sticka on the Ahavantya fire, aod recitei three 
lormulas. Ma$ter of the Vow : see I. 5. 

27 The Sur4 is addressed and mingled with the Soma. Thy shoot: the 
part thou hast in the mixture. Mis : the Soma's part. 

28 He : Indra^ when be tastes Sura instead of his accustomed S^ma. 

29 A rice-cake is offered to Indra with a formula taken from R. Y. V IIL 
78.1. 

30 Maruts : chanters of their thunder-psalm ; here meaning the loud- 
voiced sincers of the hymn. The light divine : the Sun, which the VKve 
Devas or All- Gods generated or created for Indra. 

32 Thee: the thirty- third fat or marrow libation, completing the pres- 
cribed offerings to the thirty -three Gods, which he takes up il a bull's iioof 
vessel. 



wcr TnE mxrs of nrs c^ooiT jrx 

as Tivken upoa a base art thou. Thee for the Asviua. Thi* is 
thy home, etc. 

34 Gruard of my breath and outward breath, the guardian of 

mine eye and ear, 
All^healer of my voicej thovp art the moUifiier of my miudU 

35 Invited I feed upon thee invited, 

Wliom Asvirra, whom- Saiasvaii, whom Indra,. Crood Pl'otec- 
tor, made. 

36" Krndled in forefront of the Nfornings, Indira with, forward. 
ligh.t, long-active, waxing mighty, 
With three and thirty GodlSi the- Thunder wiielder, smote* 
Vritra dead and threw the portals open. 

3T Son of Himself, the Plraise of Men, the Heroj measuring out 
the sacriOcial stations, 
Rich in buU's* fat,, anoiating with sweeft ba«tter^ wise^ bright 
with gauds of gold, he sacrifieethi 

38 Lauded by Gods^ Lord of Bay Steeds^ the^ HeFperi showihgc 
hi& greatness; worshipped with oblations; 
¥ort-render, Cowpeu-cleaver, Thunder- wielder,. may he ap^ 
proach our- sacrifice' rejoicint^. 

39^ May Indi'a, Lord ofB^Lys, sit by^ direction eastwarcb oil eacth* 
accepting our obhitioM, 
And SHcred grass, fair, far-spread, widely-stretching^.aneint- 
ed by Adityas and by Vasus. 

4')' To the strong Indra go the sounding Pbrtalsj diEun«swith at 
good-ly hnsbMnd', swiftly moving !: 
Wellrinanned, divine, wide be the Doors- tb>ro«r.D< (^n^ ex- 
panding in their greatness for the Hero I 

33 Repeated from X. 32. 

34 Th^ officiating pi'ieats inhale tihe odour of. the remaiiw of the oblatiom. 

36 The Adh vary u*8 part of the ceremony ii* finished, and tlie Hbtar now 
begins t<» officiate. 2'/ie portaU ;. of the rainrcloud, whichf the demon, oi* 
drought had< obstructed; 

37 This and'thrt seven following verses form- an- Apili or propitiatory 
hymn constituting the Invitingrprayers at the- prai/4}ii8 :■ or fore-ofier»ngft« 
of an animal' sacrifice They are add rested- to a series of Deities or-ileified. 
objects, all. of which are regarded by S4yana as m-inifestations of Agni. See 
The Kymns of the Rigveda, Ihdfex. Son of ffimseff: o*-, Tanrma)>4t, Fire* 
lighted from Fire^ a title of Agni. T/te Phtite of M*n :■ or Bi;aire <»1 Mien,. 
Nardsamsa ; Agni. Some families must inyjjjce Tan.tuap it and. others Narft- 
samaa as their tutelary Deity. 

38 Indra is invited to- the sacrifice. Port-rendtr: splitting the cloud- 
castles of the demons of dnought, Gowptmokavt-n-: o|wner of tiie atocBv ot 
fei'tilizing rain. 

39 On earth: on the sacrificial ground; 

40 PortiUs ; of the aacrificial hall. See R. V..IL 3. 5* 



VERSE 4a.l WHITE YAJURVEDA, 191 

41 Dawn and Night, lofty, «apfi>l, richly -yieldi«g,fairsbawing, 

as they weave with varied colour 
The long-extended thread in concert, worship the God of 
Gods, the lofty Hero Indra. 

42 Tbe two first pleasant-voiced celestial Hotars, arranging 

rites for man in sundry places. 
At head of sacrifice stahlishing Indra, increase the eastern 
light with sweet ohlation. 

4^ Thriving by sacrifice may the three Bright OneSy taking de- 
light like wedded dames in Indra, 
S.ir}i&vat!,. Id\, B i^i'ati all-surpassiug, with m£Lk preserve 
our sacred thread uuhroken. 

44 M ly Tvashtar coaiini^ fro.n afar, tlve- active, give-, strengtk 
and plenty to 8ti*on;i< j^lorioiw Indra,. 
And strong, proliB«, wof'shipping, the Mighty at sacrifice's 
h«ad give the Gods honour* 

45^ Let the divine Slake, like an Immohitor^ bind, as one 
ordered, to himself the victim, 
And, filling Indra's belly with oblations, season ti>e sacrifice 
with sweets and butter. 

46 Indra the Bull, swift conqueror, wildly rushing bull-like to 

meet the Indu of the droppings — 
Delighting in a mind that scattei-a fatness, let theiEikmortal 
Gods rejoice in Svab&. 

47 May Indra conie to- us for our protection, here, lauded 

Hero, he our feast-companion. 
May he whose powers are m^any, waxen mighty,, cherish, 
like Dyaus, the sovran sway of princes. 

48 From near or far away may mighty Indira, giver of 

suctiour, come for our protection. 
Lord of men, arme^l with thunder, with the Strongest, 
slaying his foes in conflict, in the battles* 

'^~~— - — I---- i - II 

41 Cf. R. V. IL3. & Long extended thread: their perpetual course of 
suo.cession to etich other. 

42 Two .... Hotan's: Agni and V4yii, accordJug toMabidhara. Accord- 
ing to SVyana, two Agiiis, terrestrial and firmameutal. 

43 Tliv.e Bi'ig^it Ones: or, Godilesses, coauected with sacrifice^ See 
R V. ir. 3. 8. 

45 Stake: Vanasiiati^ the Tree;: the Sivcrificial Stake regarded as a form 
&f Agni. 

Imnwlator : the piiest who- slaughter* the victJm» 

46 Indu of the droppings, r Soma counected with the dripping fat or 
marrow. 

47 Taken from R. V. IV. 21 1. 

48 Taken from R. V. IV. 20. 1. Tlie Strongest: the Maruts. 



!l«2 THE TEXTS OP TH^ [BOOK XX. 

49 May Indra come to us with Tawny Coursers, inolined to us^ 
to favour and enrich us. 
May Maghavan, loud-voiced and wielding thuadet, stand by 
us at this sacrifice, in combat. 

00 Indra the Rescuer, Indra the Helper, Hero who listens at 
each invocation, 
Sakra I call, Indra invoked of many. May Indra, Boonte* 
ous Lord, prosper and bless us. 

51 May helpful Indra as our Good Protector^ Lord of all trea- 
sures, favour us with succour, 
Baf^e our foes and give us rest and safety, and may we be 
the lords of hero vigour. 

i52 May we enjoy the grace of him the Holy, yea, may we dwelt 
in his auspicious favour. 
May helpful Indra as our Good Preserver drive from us even 
from afar, our foemen. 
53 Come hither, Indra, with Bay Steeds, joyous, with tails like 
peacock plumes. 
Let no men check thy course as fowlers stay the bird : pass 
o'er them as o'er desert lands. 

5i Verily the Vasisht^has hymn with praises Indra the mighty 
One whose arm wields thunder. 
Praised, may he guard our wealth in men and cattle. Ye 
Gods, preserve us evermore with blessings. 

55 Fire hath been kindled, A levins Twaiu ! the Gharma warmed, 

the Eadiant pressed, 
Here the Milch-Cow Sarasvatt hath poured bright Soma, 
Indra's own, 

56 When Soma flows Sarasvati and both the Asvins, Leeches 

and 
Bodj'guards, bear to Indra strength by passage through 
the realms of air. 

49 Taken from R. V. IV. 20. 2. Afaghavan: the Bounteous Lord, Indrt. 

60—52 Taken from R. V. VI. 47. U— 13. 

53 R. V. in. 45 1. 

64 R. V. VII. 23. 6. 

.55 The Radiant : or the Ruler, the Prince ; Soma. Twelve propitiatorj 
verses follow in praise of the Asvins and Sarnsvatt. The Asvins, as the 
divine Physicians, attend Indra as a matter of course, but Sarasvatt*s tmrt 
in his cure is not so easily accounted for. According to the Satapatfaa- 
Br4hmana, V. 5. 4. 16, Sarasvati here is VAk, Speech, the healing Word. 
Prof. Weber suggests the rationalistic explanation that Sarasvatt the river, 
fhnt is, cold water (Amrit is in the waters, in the waters healiug medioine. 
R.V. I. 23. is referred to. 



VSRSE «8.] WHITE YAJURVEDA. 198 

57 When Soma flowed the Asvins Twain, the Leeches, brought 

sweet medicine, 
With Men's Deaire SarasvatI for Iiidra, Soma, Nagnahu. 

58 Worshipped, Sarasvati bestowed on Indra, senses, manly 

power. 
The Asvins, through oblations paid, combined food, energy, 
and wealth. 

59 The Asvins brought from Namuchi pressed Soma bright 

with foaming juice. 
Sarasvati with sacred grass brought that to Indra for his 
drink. 

60 Saras vatt and Indra with the Asvins Twain milked out 

■ 

desires 
From heaven and earth, the regions, the resounding and 
expansive doors. 

61 Ye Asvins, Dawn and Night, by day and in the evening, fair 

of hue, 
Acco*'dant, with Sarasvati, deck Indra with surpassing 
powers. 

62 Guard us, Asvius, through the day, guards us by night, 

Sarasvati. 
Celestial Hotar^, Leeches ! both guard ludra when the juice 
is pressed. 

63 The Asvins, and the Three, apart, Sarasvati, Idl, Bhirat?, 
As drink to gladden ludra, poured strong Soma with the 

foaming juice. 

64 The Asvins, our Sarasvati, and Tvashtar, when the juice 

was shed, 
Gave Indra balm, yea, mead as balm, glory and fame and 
many a shape. 

65 Praising with foaming liquor at due times, Indra, Vanaspati, 
Sarasvati as cow gave forth sweet beverage with the Asvins 

Twain. 

66 Asvius. to Indra ye with cows, with Masara and foaming 

drink 
Gave, with Sarasvati — All hail! — the pressed-out Soma juice 
and mead. 



57 Men's Desire : or the Praise of Men, liarjsamsa, Agni. Sacrifice, ac- 
cording to Mahldhara. Nagnahu: the drug used for fermenting the Suri. 
See XIX. 14, 88. 

59 Namuchi : see X. 33. 

63 Foaming juice : Sari. 

65 Sweet beverage : kildla. See II. 34 ; III. 43. 
13 



m THE TEXTS OF THE [BOOS XX. 

67 The Asvins and Sarasvatl by wit from fiendish Namuchi 
Brought unto Indra sacred food, strength, brilliant treasure^ 

ample wealth. 

68 That Indra, strong through sacrifice by Asvins and Sarasvat*, 
Cleft Yala through to win him wealthy with Namuchi of 

Asura birth. 

69 Supporting him in sacrifice with sacred food and mighty 

powers, 
Sarasvati, both Asvins and the cattle hymned that Indra's 
praise. 

70 Indra whom Bhaga, Savitar, and Varuna supplied with power^ 
Lord of the sacrifice, may he, Good Guardian, love the wor- 
shipper. 

71 Savitar, Varuna bestow gifts on the liberal offerer, 
Strength, power and treasure which the Good Protector took 

from Namuchi 1 

72 Varuna giving sway and power, Savitar grace with happiness, 
The Good Protector giving strength with fame, obtained 

the sacrifice. 

73 With cows the Asvins, mighty power, with horses manly 

vigour, strength, 
With sacred food Sarasvati, made Indra, Sacrificer, strong. 

74 May those Ndsatyas, fair of form, the Men who ride on paths 

of gold, 
Oblation-rich Sarasvati, thou, Indra 1 help os in our rites. 

75 Those Leeches righteous in their deeds, She, rich in milk, 

Sarasvati, 
That Viitra-slayer hundred-powered, invested Indra with hi* 
might. 

76 Ye Asvins and Sarasvati, joint drinkers of the Sudi draughtt 
In Namuchi of Asura birth, give aid to Indra in his deeds. 

77 As parents aid a son, etc., as in X. 34. 

78 Ke in whom horses, bulls, oxen, and barren cows, and ram^ 

when duly set apart, are offered up, — 
To Agni, Soma-sprinkled, drinker of sweet juice. Disposer, 
with thy heart bring forth a pleasant hymn. 



63 Vala : the ram-with-holding cloud, personified as a demon of drooKbt 
who stole, like Cacns, the cows of the Qoda and concealed them in & <Jv<» 
See R. V. X, 68. 5-10. ~u m a cava^ 

74 Nasatyas: the Asvins. 

78 Takan, with variations, from R. V. X. 91. 14. Dutpmei- : Arranffer of 
the sacrifice ; pneat. The Adhvaryu is addressed. Bring forth : or, b?geW 



TERSE 90] WHITE Y A JURY EDA, 195 

79 Within thy mouth is poured the offering, Agni^ as Soma in- 

to cup, oil into ladle. 
Vouchsafe us wealth, strength-winning, blest with heroes, 
wealth lofty, praised by men, and full of splendour. 

80 The Asvins gaye, with lustre, sight, Sarasvati manly strength 

with breath. 
Indra with voice and might gave Indra vigorous power. 

81 With kine, Nasatyas ! and with steeds, come, Asvins, Rud- 

ras ! to the house, the sure protector of its men ; 

82 Such, wealthy Gods ! as none afar or standing near to us 

may harm, yea, no malicious mortal foe. 

83 Do ye, longed-for Asvins, lead ui on to wealth of varied 

form, wealth that shall bring us room and rest. 

84 Wealthy in spoil, enriched with hymns, may pure Sarasvati 

desire with eager love oar sacrifice. 

v^5 She who awakens sounds of joy, inspires our hymns, Saras- 
vati, she hath allowed our sacrifice. 

86 Sarasvat', the mighty flood, she with her light illuminates, 

she brightens every pious thought. 

87 Indra, marvellously bright, come, these libations long for 

thee, thus by fine fingers purified. 

88 Urged by the holy singer, sped by song, come, Indra, to the 

prayers of the libation-pouring priest. 

89 Approach, Indra, hasting thee, Lord of Bay Horses, to the 

prayer : in our libations take delight. 

90 Accordant with Sarasvati let the two Asvins drink the meath. 
May Indra, Vritra-slayer, Good Guardian, accept the Som* 

meath. 



79 Taken from R. V. X 91. 15. 

81-83 Taken from R. V. H. 41. 7-9. 

Rudraa : here a title of the Asvins, the Bright Pair. 

84—89 Taken from R. V. I. 3. 10—12, 4—6. 

90 Soma meath: the sweet libation of Soma juice. 



c~~2^5~~» 



BOOK THE TWENTY-FIRST. 



Varuna, hear this call of mine : be gracious uuto us thi$ 

day. 
Longing for help I yearn for thee. 

2 I ask this of thee with my prayer, etc., as in XVI 1 1. 49. 

3 Do thou who knowest Varuna, Agni, put far away from 

us the God's displeasure. 
Best Sacrificer, brightest One, refulgent, remove thou far 
from us all those who hate us. 

4 Be thou the nearest unto us, Agni, our closest Friend 

while now this Morn is breakiuir. 
Reconcile Varuna to us, be bounteous : show thy compas- 
sion and be swift to hear us. 

5 We call to succour us the miizhty Mother of those whose 

sway is just, the Queen of Order, 
Strong-ruler, far- expanding, ne'er decaying, Aditi gracioua 
guide and good protectress. 

6 Sinless may we ascend, for weal, this vessel rowed with 

good oars, divine, that never leaketh, 
Earth our strong guard, incomparable Heaven. Aditi gra- 
cious guide and good protectress. 

7 May I ascend the goodly ship, free from defect, that leaketh 

not, 
Moved by a hundred oars, for weal. 

8 Mitm- Varuna, gracious Pair, with fatness dew our pas- 

turage. 
With mead the regions of the air. 



The formulas of the Sautrftmanl are continued. 

1, 2 A rice-cake is offered to Varnna with an Invitini^ Prayer (1) taken 
from R. V. I. 25. 19, and an Offering Prayer (2) from R. V. I. 24. 11, re- 
peated from XVIII. 49. 

3, 4 Similar prayers, taken from R. Y. IV. 1. 4, 5, addressed to Agni a» 
the Mediator or Intercessor. 

5 An Invitini; Prayer, taken with a slight variation from A. V. VII. 6. % 
addressed to Aditi to whom a charu, or oblation of rice, barley, and pulse 
boiled with butter and milk, is to be offered. 

6 Taken from A. V. VII. «. 3, varied from R. V. X. 63. 10. 

7 The goodly thip : sacrifice, which bears us beyond this world to heavea. 
Hundred oars : verses of praise and chanted hymns. 

8 Oblations of milk and curds are offered to Mitra and Varuna regarded 
as Rain Gods (II. 16). The verse is taken from R. V. III. 62. 16. FtUnttf: 
fertilizing rain. 



VSRSS 19.] WHITE TAJURVEDA. 197 

9 Stretch forth your arms and let our liyes he lengthened : 
with fatness dew the pastures of our cattle. 
Te Youthful, make us famed among the people : hdar, 
Mitca-Varuna, these mine invocations. 

10 Bless us the Coursers when we call, etc, as in IX. 16. 

1 1 Deep-skilled in Law, etc., as in IX. 1 8. 

12 Kindled is Agni with the brand, yea, kindled well, the 

excellent. 
The metre GaLyntri, the steer of eighteen months, give power 
and life ! 

13 Tanunapat whose acts are pure, our bodies' guard Sarasvati, 
UshnihR metre and the steer of two years' age give power 

and life ! 

14 Agni with offerings, meet for praise, and Soma the immortal 

God, 
Attushtup metre and the steer of thirty months give power 
and life ! 

15 Agni with (goodly grass spread out, deathless with Pdshan 

at his side, 
Brihati metre and a steer of three years' age give power 
and life ! 

16 The Doors divine, the mighty Regions, Brahmi, God Bri- 

haspati. 
The metre Paukti, here a bull in his fourth year, give 
power and life ! 

1 7 The two youug Dawns of lovely form, the deathless Univer- 

sal Gods, 
The Trishtup metre, here, a bull in his sixth year, give 
power and lif3 ! 

18 The two celestial Hotars, both Physicians,* lodra's close- 

knit friends, 
The metre Jagati, an ox who draws the wain, give power and 
life! 

19 The Three, Ida, Sarasvati, and Bharati, the Marut folk, 
Viraj the metre, here, a cow in milk, a bull, give power and 

life! 



9 T;^ken from R. V. VII. 62. 5. 

1 2 This ani the ten following verses form an Aprl or Propitiatory Hymn 
in honour of In Ira. The Heer : to he sacrificed. Give: to Indra. 

13 TanHnapdt: Son of Himself. Agni. See V. 5. U»kniM : = Ue\inih. 

17 Tioo young Dawm : Morning and Night, insc^piirably connected and 
ever born anew. Here: in this and other verses m'»aning ' to Indra.' 

18 Hotars: Agni and VlLjVL, or terrestrial and firmamental Agni. 

19 Folk : or clans. 



198 THE TEXTS OF THE [BOOK XXI. 

20 Tvashtar the woadrous, full of seed, ladr&giu furtherers of 

weal, 
Dvipad4 metre, and a cow and vigorous bull give power and 
life! 

21 Our slaughterer Vanaspat?, Savitar who proraoteth wealth, 
The metre Kakup, here, a cow who casts her calf, give power 

and life ! 

22 With Sv^hsl mighty Varuna give healing power to Sacrifi3e I 
The Atichhandas, Brihat, and a steer and bull give power 

and life ! 

23 With the Spring Season may the Gods the Vasus praised 

with triple hymn 
And with Rathantara, give life to Indra, splendour, sacrifice, 

24 With Summer may the Rudras, Gods, praised in the Pafiicha- 

dasa hymn 
With Brihat, give to Indra strength ; with fame, and sacri- 
fice and life. 

25 May the Adityas with the Rains, lauded in Saptadasa 

hymn 
And with Vairiipa, with folk, strength, give Indra sacrifice 
and life. 

26 With Autumn may the Hibhus, Gods, praised in the Eka- 

vimsa hymn 
And with Virija, give with grace to Indra grace, life, 
sacrifice. 

27 With Winter may the Maruts, Gods, praised in the laud of 

thrice nine parts, 
The Sa'cvaris, with strength give might to Indra, sacrifice 
and life. 

20 Indrdgnt : Indra and Agni as a dual Deity. Dvipadi : two-footed ; 
comprising two P4das or verse-divisions. 

21 Slaughterer: Imnolator of the victinw tied to the Stake. Kakup: a 
metre of 8 + 12 + 8 syllables. 

22 Atichhandas: hypermeter; redundant metre, containing more than 
forty-eigbt syllables. 

23 Triple hymn : the Trivrit. See IX. 33 ; X. 10. 

24 Paflchadasa: Fifteenfold ; see XII. 4 ; XIV. 22. 

25 <S((pta(2a8a; Seventeenfold. See XIII. 56. VaiiUpa: a S&tnan. See 
X. 12. 

26 R'ihhm : three artificers of ancient time whose wondrous skill and 
workmanship obtaiued for them immortality and a place among the Goda. 
They are usually invoked with Indra. Ekaviffkaa : having tweuty-one yerM» 
or parts. See XIII. 57 ; XIV. 23. Vairdja : See XIU. 57. 

27 SakvarU : metres consisting of seven feet. 



VERSE 33.] WfflTE YAJURVEDA. 19» 

28 With Dew-time may the deathless Goda praised ia the 

Thirty-three-part laud, 
The Revatts, with truth give sway to Indra, sacrifice and 
life. 

29 Let the Hotar sacrifice with fuel to Agni in the place of 

libation, to the Asvins, Indra, SarasvatU A grey-colour- 
ed he-goat with wheat, juju'^e-fruit and sprouts of rice 
becomes a sweet salutary remedy, splendour, might, milk, 
Soma. Let thom enjoy sweet butter with foaming liquor. 
Hotar, present offeriugs of butter. 

30 Lat the Hotar, Taniinapit, worship Sarasvati. A sheep, 

a ram, a salutary remedy on the honey-sweet path, bear- 
ing to the Asvins and Lidra heroic strength, with jujube- 
fruit, ludr.i-grains, sprouts of rice, becomes a salutary 
remedy, milk. Soma. Let them enjoy, etc., as in verse 29. 

31 Let the Hotar worship Naras imsa and the Lord Nagnahu. 

A ram with Sur^ a salutary remedy, Sarasvati the Physi- 
cian, the golden car of the Asvins, the victim's omentum, 
with jujubo-fruit, Indra-grains, and rice-sprouts, become 
a salutary remedy, the manly strength of Indra, milk, 
Soma. Let them, etc. 

32 Let the Hotar, magnified with oblations, offering sacrifice, 

worship Sarasvati and Indra, increasing them with 
strength, with a bull and a cow. Strength and medicine 
to the Asvins and Indra are meath with jujube-fruit, 
Masara with parched grain, milk, Soma. Let them, etc. 

33 Let the Hotar worship the wool-soft Altar-grass, the Physi- 

cians Nasatyas, the Physicians Asvins. A mare with a 
foal, a milch-cow is a physician. Sarasvati the Physician 
yields medicine to ludra, milk. Soma. Let them enjoy, etc. 



28 Dew-time : see II. 32 ; X. 14. Revatit : the name of a verse (R. V I. 
30. 13) begiimiag with this word, which ia called the womb or origin of the 
Raivata Sdraan. 

29 Let the Hotar ; the divine Hotar, the exemplar to be followed by his 
counterpart on earth Hotar, ^present offerings : the human priest is ad- 
dressed. 

30 TanHnapdt: According to Mahtdhara, the nom'native case is used in 
the sense of the acci-sative : worship, or sacrifice or say the oflfering-prayer 
to, TanuuapU. Mi/k, Soma: Mahtdhara takes these nominatives as accusa- 
tives, supplying ' let them drink,' or * let them enjoy.' 

31 Nagnahu : the drug used to ferment the Sur.i. Mahidhara turns. 
Sarasvati and rathah, car, both nominatives, into accusatives. 

^3 A mzre, etc. : with reference to tho horses given as fees to the priests. 



200 THE TEXTS OF THE [BOOK XXL 

34 Let the Hotar worship the Doors, the Regions, the resound- 

\n^f expansive Doors, the Regions, with the Asvins. Indra 
milks the two milky worlds. The Milch-cow Sarasvati 
yields medicine for the Asvins and Indra, pure light and 
strength. Milk, Soma. Let them, etc. 

35 Let the Hotai* worship the two fair-fwrnod Dawns. At 

night and by day the Asvins with Sarasvati compose im- 
petuous power, like healing balm, in Indra, like a falcon, 
MAsara with light, thought, and grace. Milk, Soma. Let 
them eujoy, etc. 

35 Let the Hotar worship the two divine Hotars, the Physician 
Asvius, and Indra. Watchfully by day and night Saras- 
vati as Physician, with balms, with lead, yields strength 
and power. Milk, Soma. Let them enjoy, etc. 

37 Let the Hotar worship the three Goddesses. The three active 

ones, with three sacrificial elements, lay balm and golden 
hue on Indra. The Asvins, Idi, Bh^rati — Saranvatt with 
Speech yields might and power to Indra. }MU^ Soma. 
Let them enjoy, etc. 

38 Let the Hotar worship Tvash^ar full of good seed, the Bull 

active for men, Indra, the Asvins, Sarasvati the Phyni- 
cian. Vigour, speed, power, a fierce wolf as physician, 
fame with Sutsl is a medicine, Masara with grace. Milk, 
Soma. Let them enjoy, etc. 

39 Let the Hotar worship Vanaspati the Iinmolator, the Lord 

of Hundred Powers, and awful Passion, \X\q Kinir, the 
Tiger, and the Asvins, with reverence. Sansvat! the 
Physician yields wrath and power to Indra. Milk, Soma. 
Let them enjoy, etc. 



34 The RegloM : that 13, the Doors of the sacrificial hall which are aa 
expansive as the Quarters of the sky. 

35 Dawvs : Morning and Night. 

36 With lead : sinwruafcural virtues are ascribed to this me^l. See A. V. 
I. 16. 2, 4; XII 2. 1,19, 2<), 53. 

37 Three Qjdle^ses: of sacrifice and prayer, Sarasvati Id\, Bh^ratt 
Three active ones : th-^ g > it. the ram, and the ^mll which are offerel rfrspee* 
lively to the Asvins, Sarasvati, and Indra. Three Mcrijiclai elements: ccm- 
stitutins: chief offerings, secondary offerings, and by-offerings with difiTerent 
parts of their boilies. 

3:^ Full ofgo'y I s^e-l : as the prolific creator of all form^ of liring beings. 
Wdf : With reference to the wolfs hair mixed with the Suri. See XIX. 
9, note. 

39 Lord of Hundred Powers: Indra, Tigei*: the exemplar of royalty, 

Indra. 



VERSE 43.] WBITS YAJVRVEDA. 201 

40 Let the Uotar worship Agni. Of Ihe drops of olarified butter, 

Sv4h& ! Of the fat, omentum, etc , sevttrallj, Svaha ! 
Sy&hlk ! the goat for the Asvins. Svah& ! the ram forSaras- 
vati. Sv4h& ! the bull for Indra. To the Lion, to his might, 
power. Sv4h& ! Agni the salutary remedy. ST&b& ! Soma, 
the power. Svi\ha ! Indra the Good Deliverer, Savitar, 
Varuna Lord of Physicians. Svjlha ! Yanaspatf, beloved, 
food and medicine. Sv&hk ! Gods who drink clarified 
batter. Agni aeoepting the medicine. Milk, Soma. 
Let them enjoy, etc. 

41 Let the Hotar worship the Asvins with the omentum of a 

he-goat. Let them enjoy the fat. Hotar, offer the saeri- 

Rcial oblation. 
Let the Hotar worship Sarasvati with the omentum of a 

ram. Let her enjoy the fat. Hotar ofifer the sacrificial 

oblation. 
Let the Hotar worship Indra with the omentum of a bulU 

Let him, etc. 

42 Let the Hotar worship the Asvins, Sarasvatt, Indra the 

Good Deliverer, These your Soma?*, pressed, rejoieing 
with goats, rams, bulls, giving pleasure with rice-shoots, 
young blades of corn, parched grain, joy-givers adoraed 
wiih Masani, bright, milky, immortal, presented, drop- 
ping honey, these let the Asvins, Sarasvati, Indra the 
Good Deliverer, Vritra-slayer, accept. Let them drink, 
rejoice in, enjoy the Soma meath. Hotar, sacrifice. 

45 Let the Hotar woi*ship the Asvins. Let them eat of the he- 
;;oat, the sacrifice. Let them to-day eat the fat, taken 
from the middle, before those who hate us, before human 
handlin;i;. Yea, let them eat amid the fodder of fields 
f. esh with moiMture, with their expanse of barley, limbs 
of those tasted by Agni, belonging to the Hundred Rudras, 
portions covered with fat, from the sides, from the thijihs, 
from the fore-feet from the chine. From every member 
of the divided victims these two make their repast. Thus 
let the Asvins accept. Hotar, offer the sacrificial oblation. 



40 The Lion : Tmlra. 

48 Befoi'e those who hate us: before the Asuras and malici«>U8 mkahnsat 
carry off the sacrificial offerings. /'te/cU ; metaphorically, for the well-nou- 
lirtheillimbs uf the victims. Tasted by Agni : when ruabting for sacnfioe. 
Belonging to the Mund>ed Rudras : that is, to Rudra, Lord of Cattle, in his 
manifold manifestations (XVI., introd«ictoiy note) ; according to Mahldha- 
ra. - lauded with many texts ; rudra meaning ' praiser ' accoiding tu Yatka, 
Vi|;lianiud, 3. 16. 



202 THE TEXTS OP THE [BOOK XXL 

44 Let the Hotar worship Sarasrati. Let her approach the ram, 

the sacrifice. 
To-day let her eat, etc., the rest of verse 43 repeated mutatis 
mutandis, 

45 Let the Hotar worship Indra, etc., as in 44 mtUatis mtttandis, 

46 Let the Hotar worship Vanaspati. He has held with a very 

well formed aud very strong rope. There where the favou- 
rite stations of the Asvins are, of the he-goat the sacrifice; 
of Saras vati, of the ram the sacrifice; of ludra, of the 
bull the sacrifice ; there where the favourite stations of 
Agni are, of Soma, of ludra the Good Deliverer, of Savi- 
tar, of Varana, the favourite places of Vanaspati, the 
favourite stations of Gods who drink clarified butter, and 
of Agni the Hotar, there let him arrange these victims 
when he has praised and lauded them, and perforin when' 
he has made them very strong. Let divine Vanaspati 
accept. Hotar, ofibr oblation. 

47 Let the Hotar worship Agni Svishtakrit. Let Agni worship 

the favourite stations of the Asvins, of the he-goat the 
sacrifice ; of Sarasvati, of the ram the sacrifice ; of Indra, 
of the bull the sacrifice ; there, etc., to * butter * as in 46. 
Let him worship the favourite stations of Agni the Hotar* 
Let him worship bis own majesty. Let him win for himself 
by sacrifice food worthy of sacrifice. Let him, Knower of 
Beings, perform the sacred rites. Let him accept the 
sacrificial food. Hotar, oti'er oblation. 

48 The (^rass divine, for the right Gods, Sarasvati, the Asvins- 

Twain, 
Give Indra splendour, with the Grass, sight of his eyes and 
mighty strength 1 For g liu of .wealth let them enjoy. 
Thou, Hotar, offer sacrifice. 

49 The DDors, the Doors divine, the Two Asvins, Leeches, 

Sarasvati — 
May they give breath to Lidra in his nostrils, and heroit ' 

strength, 
For gain of wealth, etc., as in verse 48. 



4S He has held: tlie viof.ims. This is Mahldhara's ezplanatioD of adhiU, 

Stations : dL^iniiQ^ : Eggeliug. 

47 Svishtakrit : Maker of Good S icrifice. Worship his otfm majegty : tliAt 
is, bring it to the sacrifice. In several of the preceding Aprl versea (30 — H) 
there are difiSculties aud obscurities, aud Mahldhara's attempted tiTpliM 
tious by turuing uomiuatives into accusatives, etc. are futile. . 



^ERSE 57.] WBITE TAJURVEDA, 20S 

)0 May Dawn and Night, the Goddesses, both Asviiis, and 
Sarasvati 
Lay, with both Dawns, strength, voice within Indra the 

Good Deliverer's mouth. 
For gain of wealth, etc. 

1 B )th nursing G )dde8ses, the Pair of Asvins, and Sarasvati 
Have with both nurses given strength to ludra, fame, and 

power to hear. 
For gain of wealth, etc. 

2 Bringers of strengthening sacrifice, both Goddesses, well- 

yielding cows, 
Sarasvati, both Asvins, the Physicians, these are Indra's 

guards. 
Forth from their breasts "bj sacrifice they give him brilliant 

light and power. 
For gain of wealth, etc. 

3 Both Gods, the Hotars of the Gods, the Asvins the Phy- 

sicians and 

Sarasvati with Vashat-calls, with the two Hotars have bes- 
towed ou Indra brilliant light and power, and planted 
wisdom in his heart. 

For gain of weath, etc. 

4 Goddesses three, three Goddesses — Asvins, Id\, Sarasvati 
In Iudra*8 midmost navel have laid store of energy and 

power. 
For gain of wealth, etc. 

5 God Narjlsamsa, Indra thrice-protecting, whose car moves 

by Saraavati and Asvins — 
M ly Tvashtar lay seed, deathless form in Indra, a fitting 

place of birth and mighty powers. 
For gain of wealth, etc. 

6 God with the Gods, Vanaspati of golden leaves and goodly 

fruit 
Ripens till Indra finds it sweet, with Asvins and Sarasvati. 

7 Strewn, soft as wool, in sacrifice, with Asvins and Sarasvati, 
The 8;icred robe of water-plants be, Indra, a fair seat for thee ! 
Together with the sacred grass may they, for sovrauty, bes- 
tow Kin^ Pas^^ion and great power on thee. 

For gain of wealth, etc. 

51 Both nursing Goihlesses: Heaven and Earth, or D.iy ami Night. 

54 Saraivatt: and Bh^atl. understood. 

57 /?o6« of waler-planti : mixed with the bnrkis or altar-covering of grass. 
'itiff Puuion : see verse 39. Mahldhara explains rdjdnam by dtpyamdnam, 
luwiug. 



204 WHITE YAJURVEDA. [BOOK XXL 

b^ Let the God Agni Svishtakrit worship the Gods as is meet 
and ri^ht for each, the two Hotars, Indra, the Asvins, 
YUk with speech, Saras 7ati, Aufui, Soma. Svishtakrit 
has been well wordhippei, Indra Good Deliverer, Sayitar, 
Vai'una the Physician have been worshipped. The God 
Vanaspati, the Gods who drink clarified batter have been 
well woi-shipped, Agni by Agni. Let the Hotar Svishta- 
krit give the Hotar fame, gr«at power, energy, honoar, 
Ancestral libation. 

59 To-day this Sacrificer cooking viands, cooking sacrifieial 
rice-cakes, binding a goat for the Asvins, a ram for Saras- 
Tat i, a bull for Indra, pressing Sur& and Soma juices for 
the Asvins, Sarasvati, and Indra the Good Deliverer, hai 
chosen Agni as Hotar. 

^0 To-day the divine Vanaspati has done good service to the 
Asvins with a goat, to Snrasvati with a ram, to Iiidn 
with a bull. They have eaten these from the marrov 
onwards, they have accepted the cooked viands, they bavi 
waxed strong with tiie rice-cakes. The Agnis, Sarasvat^ 
and Indra have drUtik the Sur& and Soma draughts. 

61 Thee, to-day, ORishi, Rishi'sson, descendant of Rishis, haft 
this Sacrificer chosen for many collected, saying : Thil 
(Agni) shall win by sacrifice for me choice-wurthy trap 
sures among the Gods. God, what gifts the Gods havt 
given, these do thou desire and approve. And thou iit 
a commissioned Hotar, a human H ttar sent forward for 
benediction, for good speech. Speak thou good words. 



01 A»tAf : the Hotar, repreeentative of Agni tha divine Hatar, ll •I' ^ 
dressed. For many : assembled Gods. 6fod : Agni. 



f 

.t 







BOOK THE TWENTY-SECOND. 



Splbndour art thou, bright, deathless, life-protector. Pro- 
tector of my life be thou. 
By impulse of God Savitar I take thee with arms of AsTins, 
with the hands of Pushau. 

3 This girdle, which in their religious meetings sages assum- 
ed in earlier time of wordhip. 
Is present with us here at this libation, in the Law'd hymn, 
proclaiming rich abundance. 

3 Famous art thou, thou art the world, controller and up- 

holder thou. 
Go, consecrate by Svslh4 to Agni Yaisvftnara widely-famed. 

4 For Gods and for Praj&pati I fit thee. For Gods and for 

Prajslpati, Brahman, 
Will I tie up the horse. Thence may I prosper ! Binding 
him for Praj&pati and Gods be thou successful. 

5 Thee welcome to Prajapati I sprinkle. I sprinkle thee wel- 

come to Itidra-Agni. I sprinlsle thee acceptable to V&yu. 
Thee welcome to the All-Gods I besprinkle. Thee wel- 
come to all Deities I sprinkle. 

AVith fury Varuna attacks the man who fain would slay the 
steed. 

Avauiit the man ! Avaunt the dog ! 



Books XXII — XXV. oontain the formulas of the Asvamedha or Horse- 
•acrifice, a very anoieut and moat important ceremony which only a King 
can perform. Its object is the acquisition of power and glorj, acknowledged 
preeminence over neighbouring princes, and the general prosperity of the 
kingdom by the fulfilment of the witshes expressed in verse 22 of this Booiw. 

1 The Adhvaryu ties an ornament of gold, perhaps a chain, round the neck 
of the Sacrificer, and makes him recite the formula. Thou : he addresses 
the ornament. Deathless : as a symbol of the Sun, and identified with light 
(IV. 17 ), or, according to Mahldliara, because gold C(mfer8 immortality by 
being presented to the priests. Bi/ impulse, etc. : repeated from I. 10. Thee : 
a rasand, girdle, or girth of Darbha grass, thirteen ells in length, with which 
the sacrificial horse is to be girded. 

2 In the Law^s hymn : when the Siiman of sacrifice is chanted. 

3 He girds and addresses tiie horse. 

4 Ifit: svagdj an indeclinable sacrificial word, Good-speed ! and karomi, 
I make or prepare, understood. 

5 He sprinkles the horse in standing water. With fury etc. : he threatens 
my man who kills the horse, and so prevents the sacrifice, with the vengeance 
of the royal Varuna, and a dog is killed ( to indicate the punishment of ike 
linuer ) by a low-caste man, the son of a Sddra by a VaisyA woman. 



20« THE TEXTS OP THE [BOOK XXIL 

6 To Agni Hail ! To Soma Hail ! Hail to the Waters' J07 1 Hail 

to Savitar ! Hail to Vaju ! Hail to Vi«hnu! Hail to ludral 
Hail to Biihaspati ! Hail to Mitra ! Hail to Varuna ! 

7 Hail to the sound hin ! Hail to the uttered hih ! Hail to 

the neigh ! Hail to the down-neigh ! Hail to the snort 1 
Hail to the roar ! Hail to bis smell ! Hail to him smelt 
at ! Hail to him seated ! Hail to him seated down ! Hail 
to him weary ! Hail to him going ! Hail to him sitting 1 
Hail to him lying ! Hail to him sleeping! Hail to him 
waking ! Hail to him whinnying ! Hail to him wakened 1 
Hail to him yawning ! Hail to him outstretched ! Hail to 
him drawn together ! Hail to him risen ! Hail to his 
going ! Hail to his good going ! Hail ! 

8 Hail to him as he goes ! Hail to him running ! Hail to him 

running away ! Hail to him when he has run away ! 
Hail to the cry Shoo ! Hail to him scared with Shoe 1 
Hail to him seated ! Hail to him risen ! Hail to his 
speed ! Hail to his strength ! Hail to him rolling I Hail 
to him when he has rolled ! Hail to him tossing about ! 
Hail to him when he has tossed about ! Hail to him 
listening! Hail to him hearing. Hail to him looking! 
Hail to him looked at! Hail to him closely looked at! 
Hail to his closing his eye ! Hail to his food 1 Hall to 
his drink ! Hail to his stale ! Hail to him in action I 
Hail to what he has done ! 

9 May we attain that excellent glory of Savitar the God : 
So may he stimulate our prayers. 

' 10 For our protectiou I invoke the golden-handed Savitar : 
He knoweth, a3 a God, the place. 

11 Wq specially invoke the grace of Savitar, observant God, 
The great good-will that gives true boons. 

1 2 We seek the enlogy and gift of Savitar who strengthens grace^ 
Yea, of the God who knows our thoughts. 

13 1 invocate the heroes* Lord, free-giving Savitar, and call 
The Cheerer to the feast of Gods. 



6 The horse is led back to the eacrificial fire, and ten oblations of clarified 
butter are offered, with their respective formulas to the deities mentioned. 
The Waters' Joy : Soma who delights the waters with which he is sprinklnL 

7 He offers an oblation in the Southern fire. Hih : onomatopoetie ; tkt 
horse's low neigh or whinny : originally, the syllable to be uttered, or tte 
sound to be made in reciting Sftma hymns. 

9 Six verses follow constituting the Inviting and Offering Prayers of ob- 
lations presented to Savitar. The first verse is the famous Sftvitrt. tbe 
G&yatri 'par excellencty repeated from III. 35, and taken from R. V. III. 62 W. 

10 Taken from R. V. I. 22. 5. 



VEB8B 20.] WBITB YAJURVEDA. W 

14 The judgment of bright Savitar, that cheers the All-Gods' 

coiupany, 
With prajer we estimate as bliss. 

15 Wake Agai with thy laud and set the Immortal One aflame, 

let him 
Bestow our ofiferiiigs on the Gods. 

16 Oblatiou-bearer, well-inclined, immortal, eager Messenger, 
Agui comes near us with the thought. 

17 Agui, Envoy, I place iu front, the oblation-bearer I address: 
Here let him ueat the Deities. 

18 Yea, Pavamslua, thou didst generate the Sun and spread 

the moisture out with power, 
Hasting to us with plenty rivitied with milk, 

19 Mighty through thy dam, eminent throuvrh thy sire, thou 

art a horse, thou art a steed, tbou art a courser, thou 
art a comfort, thou art a racer, thou art a yuke-horse, 
thou art a strong steed, thou art a stallion, thou art 
manly-minded. Thou art called Yayu, thou art called 
Sisu. Follow thou the flight of the Adit^as. 

Gods, Warders of the Regions, protect for the Gods this 
horse besprinkled for sacrifice. 

Here is delight. Here take thy pleasure. Here is content. 
Here is self content. 

20 Hail to Ka! Hail to Whol! Hail to Which 1 ! Hail to 

him who has experienced pain ! Hail to Prajapati who 
knows the mind! Hail to him who discerns the thought ! 

15 Three Inviting Verses to Agni follow. 

16 Taken from R. V. III. 11. 2. With, the thought: when we think of, 
or pray to, him. 

17 taken from R. V. VIII. 44 3. Plact in front: for adoration. 

18 Taken from R. V. IX. 110. 3. Praise and prayer addre*«8ed to Soma. 

19 The Adhvaryu and the Saciificer whisper the formula in the horse's 
right ear. Then the horse (who must be more than twenty four, and less 
than a hundred years old ) is looi^ed towards the North-east to wander free 
for a year ( or for half a year or a still shorter time according to some autho- 
rities ), as a sign that his master's paramount sovereignty is ackuowledge<i 
by all neighbouring princes. The wandering horse is attended by a hundred 
young men, sons of princes or high Court officials, armed with all sorts of 
warli vC weapons, who are to watch and guard him from all dangers and in- 
convenience. During the absence of the horse an uninterrupted series of 
prescribed ceremonies is performed at the Sacrificer's home. 

Yaya : meaning Goer or Sacrificial. SUu : or Colt ; a euphemism for a 
horse of Somewhat mature age. 

20 Oblations are offered and homage is paid to various Deities. Ka.., 
Who ? Which t: Prajapati. See I. 6, note. Of the highways: Pfishan as a 
Sun-God is guardian of roads and guide of travellers. Many forms: of livim^ 
beings created by him. NibhUyapa : the origin and meaning of the woi-d 
are unknown. According to Mahldhara the title means Preserver by means 
of his repeated incarnations of the Fish, the Tortoise, etc. Sipivithtu: 
wither title of uncertain me niug. See XVI. 29, note. 



JOS THE TEXTS OP THE [BOOK XXIL 

Hail to Aditi ! Hail to good Aditi ! Hail to gracious 
Aditi ! Hail to Sarasvati ! Hail to purifying SarasTati ! 
Hail to great Sarasvati ! Hail to PQshan ! Hail to 
Pftshan of the highways ! Hail to Piishan observer of 
men ! Hail to Tvashtar ! Hail to swift Tvash^ar ! Hail 
to Tvashtar of many forms ! Hail to Vishnu ! Hail to 
Visiinu Nibhdyapa ! Hail to Vishnu Sipivishta ! 
31 Lit every mortal man eleot, etc., repeated from IV. 8. 

22 Brahman, let there be born in the icingdom the Brahman 

illustrious for religious knowledge ; let there b« born the 
Rajanya, heroic, skilled archer, piercing with shftfto, 
mighty warrior; the cow giving abundant milk; the ox 
good at carryinoj ; the swift courser; the industrious 
woman. May Parjanya send rain according to onr desire; 
may our fruit-bearing platits ripen ; may acquisition aud 
preservation of property be secured to us. 

23 Hail to vital breath ! Hail to out-breathing ! Hail to dif- 

fusive breath ! Hail to the eye ! Hail to the ear ! Hail 
to Speech ! Hail to Mind ! 

24 Hail to the Eastern Region! Hail to the hitherward Region! 

Hail to the Southern Region ! Hail to the hitherward 
Region ! Hail to the Western Region ! Hail to the 
hitherward Region ! Hail to the Northern Region ! Hail 
to the hitherward Region ! Hail to the Upward Region I 
Hail to the hitherward Region ! Hail to the Downward 
Region ! Hail to the hitherward Region ! 

25 Hail to waters ! Hail to floods ! Hail to water ! Hail to 

standing waters ! Hail to flowing waters ! Hail to trickling 
waters! Hail to well waters! Hail to spring waters! Hail 
to the foaming sea! Hail to the ocean! Hail to the deep! 

26 Hail to wind ! Hail to mist ! Hail to vapour ! Hail to 

cloud 1 Hail to cloud lightening ! Hwil to cloud thunde^ 
ing ! Hail to it bursting ! Hail to it raining ! Hail to it 
pouring ! Hail to it violently raining ! Hail to it swiftlj 
raining ! Hail to it holding np ! Hail to it when it hai 
held up ! Hail to it sprinkling ! Hail to it drizzling ! Hail 
to its drops ! Hail to thunderbolts ! Hail to hoar frosts! 

27 Hail to Agni ! Hail to Soma ! Hail to Indra ! Hail to Earth! 

Hail to Firmament ! Hail to Sky ! Hail to Regional HaS 
to Quarters ! Hail to the Upward Region ! Hail to the 
Downward Region ! 

22 The Adhvaryu whispers to the Brahman priest the blessings whkb 
the King hopes the sacrifice will secure to his kingdom. 

23 The remaining verses of this Book contain formulas af homage to 
various Gods and natural and terrestrial objects, accompauyisg the pre — 
tation of oblations made of various materials. 



VBBSB 81.] WRITE TAJURVEDA. 209 

28 Hail to the lunar asterisms 1 Hail to those connected with 
the luuar astemms ! Hail to Day and Night ! Hail to 
the half-months J Hail to the mouths 1 Hail to the Sea- 
sons .! Hail to the Season-groups ! Hail to the Year ! 
Hail to Heaven and Earth \ Hail to the Moon ! Hail to 
the Sun ! Hail to his rays! Hail to the Vasus ! Hail to 
ithe Rudras 1 Hail to the Adityas ! Hail to the Maruts ! 
Hail to ithe AU-Gods ! Hail to roots 1 Hail to branches ! 
Hail to forest trees 1 Hail to flowers t Hail to fruits ! 
Hail to herbs! 

S9 H«il to £arth ! Hail to Firmament ! Hail to Sky ! Hail to 
Sun ! Hail to Moon ! Hail to luuar asterisms ! Hail to 
waters! Hail to herbs! Hail to forest trees! Hail to crea- 
tures that swim ! Hail to things moving and stationary 1 
Hail ibo thiags that «reep aud crawl ! 

JO Hail to breath ! HaU to the Yasu j Hail to the Mighty ! 
HaiJ to Vis^asviu j Hail to the trooping oue ! Hail to 
the Troop's Lord! Hail to the Superior] Hail to the 
Overlord ! Bail to Strength j Hail to Samsarpa ! Hail 
to the Moon ! Hail to light j Hail to Malimlucha 1 Hail 
to him who flies by day J 

31 Hail to Madhu ! Hail to Madbava ! Hail to Sukra ! Hail to 
Suchi ! Hail to Nabhas j Hail to Nal)hasya ! Hail to Isha! 
Hail to fi^rja ! Hail to Sahas ! Hail to Sahasya 1 Hail to 
Tapas ! Hail to Tapasya ! Hail to Aznhasaspati ! 

52 Hail to Strength ! Hail to impulse I Hail to After-born ! 
Hail to will ! Heaven, Hail 1 Hail to the head ! Hail to 
Vyasnuvini To the fliial, Hail! Hail to the mundane 
final ! Hail to the Lord of the world ! Hail to the Over- 
lord 1 Hail to the Lord of Creatures ! 

33 May life succeed by sacrifice, Hail ! May breath succeed 

by sacrifice, Hail ! May downward breath, difFusive 
breath, upward breath, digestive breath, vision, hearing, 
speech, mind, self, devotion, light, heaven, hymn-arrange ^ 
ment, sacrifice succeed by sacrifice. All-hail! 

34 Hail to One ! Hail to Two ! Hail to Hundred ! Hail to 

Huudred-and-One ! Hail to Daybreak ! Hail to Heaven ! 

30 VivasvAii : the Bright One ; the Sun. T^A^^rooptn^r one; the company 
of Maruts. The Troop'i Lord: In<lra. Sam$ai'j>a: an intercalary month. 
Malimlucha : another name of the intercalary mouth. 

31 This verse contains names of the months ; all of which have occurred 
in earlier Books. Seti VII. 30, note. AmkoiaspaU : Lord of Trouble ; the 
Genius of the intercalary month. See VII. 30. 

32 After-horn : the intercalary month. Cp. R. V. I. 25. 8. Vyatnuvin : a 
Genius of food, according to Mabidhara. For the rest of the verse, cp. IX. 20. 

33 Cf. IX. 21. 

34 He salutes the Genii of Numbers. 

H 



BOOK THE TWENTY-THIRI>. 



In th« beginning rose. Hiranyagarbha,. etc* 

2^ Taken upon a base art thou. I take thee welcome, to PrajslpatE. 

This, is thy place :, Suiya thy majesty. 

The- majesty that has. accrued, to thee in^ the d&y, in a. year^ 
th»,t majesty which hus accrued in the wind, in the tirma- 
mont, to>t))at majiesl^ o( thin^^ to, Praja^ati,. t>o> the Gods,, 
Al^haill 

3 Who by his grandeiir ha^ becoma sole Ruler of all the* 

moving wortd that breathftcs and slumbers.; 
He who is Sovran, of these men and. cattle — *what Gkkk shall 
we- adore with our oblation 1 

4 Taken upon a base a-rt thou. I take thee welcome tovPraj&patiL 
This is thy pUce : the Moon thji majpsty. 

Thy majesty thqX has. accrued to thee by ni^ht, iti a year„ 
thy majesty 1)hat has accrqted in the earth, in Agni, iii^the* 
stains. and in the Moon, to tha1> majjosty of^thiije, to Praj&r 
pati. and, to the Gods, All-hail ! 

5 They who stand round him^as he moves harness; 1vhebrighi;i, 

the ijuddy Steed,: 
The lights are shining in the sky. 

6 On both sides to,the car they yoke the- two Bay Coursers; 

dear to hi/n, 
Bold, tawny, bearers of the Chief. 

7 When, swift as ; wind, the Hprse- has reached: the form, thatt 

Indra loves, the flood, 
Again, sipg^r,, by thiis path bring thou.our Coarser hither^ 
ward.. 

■■■^ ■■ I— ■■■-—■ ■■ ■ ■ ■■ ■ I.. I ■ ■ I I 11 ■ ■ ■■ ■ ■ ■ ■■■■ ■■■■■ I ■ , ,^^,^m^m^^, 

Thevcerempnies suhsequ^ntrto the^ return otrthe Hiorse from< hid witndttr^ 
ings are conliDued. 

1 The S&Qrificer o&srB two Mahim^ or Grandeur libations, so called. frottt 
the aame of thegolden vessels in which they are presented, and recitesth^- 
text, repeated from XIII. 4, taken froo)^ R. Y/. X 121. 1. BiranycigiM'bk^i' 
the Gold-Gherm, or Golden Child ; Fr^j^patl, with whom the Sacrifiefai 
Horse. is identified, 

2 Thou: the Cup. Majesty: or grandfiur ; mahimA': thy grandeur ifl'Iiltt 

the Sun's. 

3 Taken from R. V. X. 121. 3. What God<f : other thap,Prajapati. Or, 
according to Mahldhara : Worship. we Ka the God. See I. 6^ note. 

5 . He yokes the Horse to a gilded chariot, reciting th? text lAken froia 
B. y. I. 6. 1. 

6 Three other liorses are harnessed to the same chariot, with the tezti 
Ifom R. V. I. 6. 2. 

X The flood: the water to which the Horse is driven, to be ba^ed. 



rsRss: n,y wbite tajurveda. 211 

% Let ther Vasws anoint thee with Gayatrt metre. Let the 
Budr»» anoint thee with Trishtup naetre. Let the Adityaa 
anoint tBee wftb Jagati metre. Earth ! Ether ! Heaven ! 
OGodSy eat this food, parched grains and groats in the 
prod net of harlejrand ia the product of cows: eat this 
foody PVaj^pftti. 

9 WliO' moveth single- a»d arleoe-T Who is brought forth to life 
again I 
Whatis the remedy of cold*, or whet the great receptacle? 

10 The Sun noovBS single and alone; The Moon is brought to 

life again. 
Fire is the- remedy of cold ;. Earth is the great receptacle: 

11 What wa» the antecedent thought: I What was* the bird of 

mighty size ? 
The slippery matron, who wiis she? Wlio was the- reddish- 
coloured one ? 

12 Heaven was the antecedent thought The Courser was the* 

mighty biixi. 
The slippery matrott was- the earthv Night was the reddish- 
coloured one. 

13 V»yu help thee with^cookcfl viands! Blackneck with) goats ;: 

Nyfi^rodha with' ctips ; S ilraali with iucre.tse ;: this Stal- 
lion here, gooi for the chariot — let him verily come with 
his four feet Brahinakrishna help us I Obeisance to- Agni ! 



8 When the-Horachas been brought buck frora-ljhe-wwfcer; tfae<!hieiQlieen' 
and two otherroyal Cuimorte anoint bim with olarif^d' butter, reeitii:^ their' 
FeKspective formulaav The-Cbief Queen anointfi the fore-qufirters,. and th'j 
other;) the barrel and hind-quarters. Earth! etc. : with the«e sacrificial ex- 
clamations the three Queens, ret^peotii^ely, entwine the hair o£: the H^orse'a-^ 
head, neck, and tail with chnins or otiier ornaments of gold. O'odsr the 
Sicrificer offers the Horse the-remaihs of the night*oblation of grain, wbichi 
is thrown into the water if he refuses to ett it. Product' of cows r the sour 
curds with whioh the oblation was mixed. Prajdpati r meaning the deified 
Horse. 

S^ Here intervenes a Brabmodyam. a disca*?8ion in question 'and' answer of 
cosmagonical and^ mystic '-theological doctrine The questions are couched 
in desij^nediy enigmatical Tangua^, constituting^ a sort of * cosmic charade,* 
as Prof. M BloomHeld calls it. Who moveth ;. etc. :. the Brahman qpestions- 
the Hotar. 

10 The Hotar replies. 

11 The Hotar quedtions- the Brahman. 

12 The Brahman replies; Heaven: meaninjrraih; accorrlihg to Mahflhara; 
The Courser : the Sacrificial Horse. Mhjhty bird: that carries the sacrifice* 
of himself to heaven. Earth : Mahidhara's explanation of avih (sheep j; 
woollen cloth ; Soma-^tpaiuer). Slippery .- after rain. 

13 The Horse, a hornless he-goat, and a Gomrlga or wild ox (Bos G%vapu»)> 
are bound to saciificial stakes near the fiie, ana b&venteen- other victiujs^afc 



212 THE TEXTS OP THE {BOOK XXIIL 

14 The car is 6ttjed vjiith the rein, the steed is fitted with the rein. 
Fitted iu waters, water-bora, is Brahma followjiDg Soma's lead* 

1 5 Steed, from thy body, of thyself, sacrifice aad accept thyself. 
Thy greg^tn^ss pan be gained by none but thee. 

16 No, here thou diest not, thou art not injured; only by 

fair paths to the Oods tbou goest. 

May Suvitar the God in that world place thee where dwell 
the pious, whether they have journeyed. 

17 Agni was the yictim<i With him thay sacrificed. 5e won this 

world in which Agni is. This shall become thy world. 
This shalt thou win. Drink these waters. Vllyu was the 
yictin>. With him they sacrificed. He won this world 
in which Yayu is. This shall become, etc., as above. 
^^vy2L was the victim, etc. He won the world in which 
Surya is. This shall become, etc. 

18 To vital breath, Hail! To out-breathing, Hail! To diffusive 

brenth. Hail ! 
Ambi ! An^bika ! Amb^lika ! No one is taking me away. 

The sorry horse will lie beside another, as Sijbhadri the 
dwejler 'm K.^mpila. 

■ -r • • • — • — — ■ ■■! ■ ■■ -» 

he-goat ^i^<i a r^m aiQong them, are attache^ to the Horse. To the other 
stakes are tied a great Quuiber of animals, t9,me and wild, the total, accord- 
ing to the Commentator, amounting to six hundred and nine. Vdyu. help 
thee : the Horse is addressed. Blacknech : A$;ui, the fire with its dark smokAf 
Nyagrodha: the Fieus Indiea, of whose wood sacrificial yessels ape made, 
Sa!f»ali: the Seemul or Silk Cotton tree, also used for saored purpoMt. 
With hit four feet: with all speed. Brahmikriahna, : the Brahmftn iu whoai 
there is no black spot ; said to mean the Xoon. 

14 i^*«eci/ pr, quickened. Brahmi : the Great One, the Horse. Watei^ 
b&rn : as ident^6ea with the Si^v who springs oi;t of the opeaQ of ^. Sm 
B. V. L 163. I. Soma's lead : to heaven. 

1^ The Horse is slaughtered^ 

16 The Horse is addressed Tl^e first lii^e is ta^en from R- Y. I. 162. Sl« 
and the second f rora a funeral hy^an R. V. %. 17. 4. 

17 4^9t v)a8 the vietim : offered by the Gods of creation. Thy world r 
the ^orse is .^(jldressexjl. In yjhich Vdyu is : ^he Armament, fn which SHrym 
is : ti^e s^ty. 

18 !fo vital breath, etc. : three ^re-oblntions are ofiferejd with these thret 
formulas. 4^Ab4, etc. : womer^V na^aes. The Chief Queen calls on her fellow- 
wiyea for pity, as. to obtain a son, ehe ban to pass the night in disgusting 
contiguity to the sjaugbtered )9oi-«e : ** No one takes me (by force to thft 
h'»r»e) ; (but if I go not of myself), the (spiteful) horse will lie with (an- 
other, as) the (wicxed) SubhadrA who dwells in KCmplla." — Weber, History 
at Indian Literature, p. 114. Subhadrd : probably the wife of the King 6t 
K'lmpila in the couutry of the PafichUas in the North of India. The Chief 
Queen must submit to the revolting cwemony. or its benefits will g<» to ai|« 
.ot^jar woman. See Rdmd^ana, Book I. Canto XIII. Schlegel's edition. 



VEBSE 36.1 WBITB tAJtJRVSDJL 218 

l9 Tbee we h&yokef, troop-lord of troops^ Tbee ^e iavoke, the 
loVed ones' lord. 

Thee^ lord of ti'^sur^, We iavokei^ My precious w'ealth I , 



32 Now have 1 glorified with praise strong Dadhiki-&van, con- 
quering steeds 

SWeet may he raaUe our moutfas i maty he prolong the day» 
we have to live. 

ff3 Gf4yatrf, Trhhtup, Jan:a^f, and Padkt*^ ^ith Ainishtup joined, 
Bribatiy Rakiip, l/shniha^ pacify* thee with needle-points ! 

S4 Two-footed, those that have four feet, those with three feet 
and those with five, 

Metr^efle'S^ with one metre, thesfe pacify thee with needle^ 
poiuts ! 

35 May Mahanarnnis, Bevatis, siH far-ETpfead Itegfons of the sky. 

Voices, and lightnings from the elood pacify thee with needle^ 
points \ 

36 May married dames of human birtb skilfully separate thy 

hair : 

The Re^ons, Gotvsorts of the Crods^ paolfy tbe« with needle^ 
points I 

Iff The threte Queens WalV nirfe timf^ rbtfncJ £te florae, ^erfting the for-' 
mulas. The Chief Queen tht;n begius the performance of the revolting: 
ceremony. 

20 MahUhi tifccyamev^fvasifnamdhriitfifya sffdyonau stkdlpiXyaU. This nnd 
the following nine' stanzas are not refwoduciblH even in the semi-o^eiirity 
of a teamed European language ; and stanzas 80^, 31 Would h& unintelligi^ 
ble without them. 

32 On the following morning the officiati»g priests rmse tbe Chief Qifeen 
from the place where- she has spent the night, and recite the t«^xt, taken 
from R. V. IV. 39. Q, to purify their mouths after the abontfinable obRceni- 
ties which they have ttttered. Zhidklh'dvnn : or in the- shorter form, DadKi- 
kris or Dadhikr4, described as a kind of dirine or deified horse^ and probab- 
ly, like Tdrkshya (XV. 18), a personification of the morning sun. The verse 
is called the Didhikrt, and is used a» H purifier after foul language, Cf. 
The Hymns of the Atharva-Veda, Vol. II. Appendix, p. 457, 

33 The threer Queens with a hundred and one neediest, gold, silver and 
co{)per, mark out the lines, on the body of the horse, which the di8«i<^ctor'» 
knife is to follow. Pacify : or, send to rest ; a sacrifiicial euphemism. 

84 Two-footed : dvvpaddi ; verses with two padoa or metrical divisCom*. 
With one metre: having the same metre throughout. 

35 MahdndmnU : whose nam« is great ; nine verses of the Sftmaveda in 
Sakvarf metre. Revattn : verses from wiiich the Raivata 94man is formed^ 
so named from B. V. I. 30. 13 in which tUa word rcm^, splaadid^ or wealthf,^ 
occurs. 



214 THE TEXTS OF TBE [BOOK XXIII. 

37 They, made of silver, gold, and lead, ;are used as Jielperg ta 

the work. 
As lines on the strong Courser's skin may they -console ajid 
give thee rest. 

38 What then ? As men whose fields are full of barley, aba, -as 

in X. 32. 

39 Who flays thee? Who dissects theel Who $)repare8:tfay limbs 

for sacrifice 1 
Who is the Sage that slaughters ^ee ? 

40 In due time let the seasons as tby Slaugbterers divide thy 

joints, 
And with the sf)leiidour tof the Year jsaciiiice thee wiAh iM>lf 

rites. 

41 Let the Half-raonths aod let the Meaths« while saeri^ing, 

flay thy limbs : 
Let Daj^nd Night and JVfaruts mend eaeh fa«iU in saorificu^ 
thee. 

42 Let the dlivine Adhvaryue flay thy bodj^ and disseet thy 

fiame^ 
And let the sacrilielng lines prepare thy tmembers J€Ant by 
joint. 

43 May Skj, Earth, Ak; and W^ind simply .eaioh faUiaig ftod de- 

fect of thine.: 
Mny Surya with the Stars of heaven duly prepare a worUl 
for thee. 

■44 Well be it with l^ine ^pper parts, well be it with t^e parta 
below j 
Well be it; with thj bones and wj:tb iby marrow jand wil^h all 
thy frame] 

45 Whe moiretb singly 1 eteu, as in <fei»se S, 

46 The Sun moves singly, etc., as in Jverae 1ft. 

47 What lustre is likeilikya's light ? Wbat lake is eqtial to th# 

Seal 



-87 Lead: meaning, probably, copper or iron, as Mahidhara explains. 

^ WliO? or Ka, tkat ia Prajdpati himnelf performs these sacrificial opei«- 
tioMs, and not I tb^s human priest. 

42 The divine Adhvaryta : the A-svins, the Adbvaryua of the Gkxta. Sami' 
ficing Imea : traoed on the body of the horae to guide the Immolatur'a kmfft , 

See verse 33. 

43 Stars : or lunar asteriams. 

45 Before the vapd or omentum is offered as a burnt-oblation the lblIo#» 
ing i^rahmodyfim (t^oe verae .9) interyenes. Yer^^s ^5, 40 .are xeng§,tb^ Ik^tm 
.9nad;L0. ^^ 



vsitss 55.] wmrs tajurveda. 215 

li Wha4i is more spacious than the Earth ? What thing is that 
which naught can mete 1 

48 8rahD)a iii lustre like tlte Sun. Heaven is a flood to match 

the Sea. 
Iiidra is vaster than the Earth. Beyond all measure is th« 
Cow. 

49 Friend of the 'Gods, f ask, for information, if thou in spirit 

hast obtainied the knowledge, 
ffath Vishnu this whole Universe pervad«d in th« three steps 
wherein the God is worshipped i 

410 I-^also am in those three steps of Vishnu wherewith this Uni* 
verse he permeated. 
The earth and heaven I circle in a moment and this heaven^* 
summit with a singb organ. 

%i What are the thi^s which Pun&sha hath entered $ What 
thoings hath Purusha contained within hin) f 
This riddle we propound to thee^ Brahman* Why dost 
thou give no answer to my question ) 

4fS Within five things hath Purusha found entrance : the«e 
P4iirufiha hath within himself connected. 
This is the thought which I return in answer. Thou art 
not my superior in wisdom. 

1^ What was the antecedent thought ) etc., as in verse 11, 

J4 Heaven was the antecedent thought, etc., as in 12. 

^5 Who, t<eU i»e, is the yellctwish she ? Who is the darkly* 
yellowish % 

Who moves with rapid spring and bound 2 Who glides and 
winds along the path f 



4B Bra%ma : Itoly lors in tlie islmpe <of tlio three Vedas, aiecordiiig to 
Tttabldkara. Tfte Vow: as supplying the elements of sacriftce. 

49 The Brahman questions the Udg^tar, the priest who chants the SU 
maBS. Three tteps : or places ; earth, air, and sky, over and through which 
be strode as the Sun ; according to Mahidhara, the Glrhapatya, Ahavaniya, 
«Bd Dakshina fires are intended. 

9% The Udgitar replies. Single organ: my mind. 

i\ The Udgitar questions the Brahtitan. Parueka : the Person ; Person- 
«Ely ; the Cosmic Man, or Embodied Spirit ; dtmd, the soul or self, accord- 
lag to Mahfdhara. 

52 The Brahman replies. Fiae things : the {ive vital breathings. These: 
the senses ; the substrata of hearing, etc. 

63 The Hotar questions the Adhvaryu. The question and the answer are 
repeated from verses 11 and 12. 

S5 The Adhvaryu questions the Hotar. Yellowiih . . . darUy-yellowith: 
the precise colours infeeaded ane uncerts^ii. 



216 THE TEXTS OP THE [BOOK XXim 

56 The she-goat, Sir, is yellowisb, dark-jellawish ia the porcu-' 

pine. 
The hare moves swift with leap and bound : thew^ake creeps 
winding on the path. 

57 How mauj dififereiit forms bath this^ hoTV manj syllables, 

burnt-oblations, brands for kindling % 
Here, of the rites of siicrifice I ask theew Hew numy Hotan 
in due season worship t 

58 Sixfold its form, its syllables a hnndred, eighty bnmt-offef- 

ings, just three brands for kindling. 
To thee I tell the rites of sacrificing. Seven Hotars worship 
in appointed seasou. 

59 Who knoweth this world's central point \ Who^kaowetli the 

heaven, the earth, and the wide air between them ? 
Who knows the birthplace of the mighty Siirya I Who knowt 
the Mood, whence he was generated \ 

60 I know the centre of the world about ns. I know hearen,. 

earth, and the wide air between them. 
I know the birthplace of the mighty Surya. X know tlt» 
Moon, whence be was generated. 

61 I ask thee of the earth's extremest limit, where is the een-' 

tre of the world, I ask thee. 
I ask thee of the Stallion's genial humour,. I ask of highesi 
heaven where Speech abideth. 

62 This altar is the earth's extremest limit \ this sacrifice of 

ours is the world's centre. 
This Soma is the Stallion's genial humonr, tbis Brahmaiv 
highest heaven where Speech abideth. 

56 The Hotar replies. The she-goat : ajd here is explained by Mahldhaim* 
(wha takes, the word in the sense oi blLthloss.) as. M&y&y IUublcmi, phtsnome* 
nal Nature ; or Night. 

57 The Brahman questions th& IXdg^iar. Foi*jm : according to> Mahfdhv- 
ra^ viands or kinds of food. This : sacrifice. 

SS> Sixfald: according to MahldlMira, referring to the six prmcipal tastes^, 
sweet, bitter^ salt, etc. Syllables: of the sacred metres, twe&ty-four of tha^ 
Glyatr!, etc. Bwnt oblations: meaning kinds, of victims for siKfa offerings. 
Eiffhtif: foiir tied to each of twenty stakes.. Sev9n Hotartr thjB Hotar. Mai- 
trAvaruna, Achchh^Vilka, Grdva^tttt, Br^ma'i&ddichhaiadt^ Agntdhra. Potar. 

59 The Udgatar questioos tha Brahman, who replies, in the following: 
Terse. 

61 The Sacrificer questions the Adhvaryu. The verse is- taken irooi 
R. V. I. 164. 34. 

62 This altar : as the place nearest heaven, the place where the Qodg. 
visit men. The Stallion : Dyaus or Heaven, whose genial humour is the 

fertilizing rain which impj-egnates the earth. This Brahman: who redtea 
the texts of the Veda repreaeuta the abiding-place oC Speeeh. or the Wor^ 



TBlRSi 65 J WBirS YAJUnVED/t. SflT 

63 The Stronof, the Self-existent Oi>e, the First, within the 

mio;hty flood 
Laid down the timely embryo from which Prajapati was bora^ 

64 Let the Hotar sacrifice to f rajslpati from the Mahiman-Soroa. 

Let him accept. Let him drink the Soma. Hotar, sacfri'fice.. 

65 Prajapati, thou only, etc., as in X. 20. 



63 At the end of the Brahmodyaoa the Adhvaryu draws the Hahduiaa 
libation for Prajapnti iu a golden cup. The Pint: Puruaha; the Self. 

64 The ffotar : the Hotar of the Qods. Makiman-Soma : contained in thft 
gold cup called Mabiman, Glory, see verse 1, note, 

Hotar, icxrifice : the human Hotar ia axidre^iaed* 




BOOK THE TWENTYFOUKTB. 



HoBSE, hornleBS goat, 'Qova^iga,, tbese belong to Pimjapalii. 
A black-uecked goat, devoted to Agiai, ( is to 'be bound ) 
in front to the forehead ( of the horse ) , ^arasvati's ewe 
below his jaws ; two goats belonging to tlie Asvins, with 
marks on the lowor parts of the bo<iy, to his fore-legs ; • 
dark-coloured goat, 8oma-s and Ptishhan's, to his Biav^I ; a 
ivihite and a blaek, sacred to Soma and Yama, to his^ides^ 
Tv-ashtai^s two, with bushy tails, to his hind feet ; Vayu'a 
white goat to hrs tail ; for Indra the Good Worker a cow 
who slips her calf ; a dwarf belonging to Vishnu. 

2 The red goat, the smokj-red, the jujube-red, these belong te 

Soma. The brown, the ruddy-brewn, the jparrot-browB, 
these are Yaruna's. One wiih white ear holes, one with 
partly white, one with wholly white, belong 4>o Savitat. 
One with fore feet white, partly white, wholly white, be- 
longs to Bi ihaspati. -She-goats speckled, with email «pot8, 
with big spots, these belong to Mitra-Yaruna« 

3 The bright-tailed, the wholly bright-tailed, the jewel-tailed, 

these belong to the Asvins. The white, the white-eyed, 
the reddish, these are for Rudi*a Lord of Beasts. Long- 
eared goats are for Yuma; proud -ones for Kudra; cloud- 
coloured ones for Parjanya. 

Tills JBouk contaias aa exact eaumeration of the animals that ave to be 
i;ied tu the sacrificial stakes and in the intfrmediate spaces, with the names 
of the deities or ^ified entities to which they are severally dedicated. The 
j)rincipal stake, tike eleventh and midmost of the twenty-one, called the 
Agnishiha because it stands nearest to the sacrificial fire, ie mentiocrad first. 
About fifteen victims are bound to each of the»e stakes, all domestic animals, 
the totai number being ^27- In the spaces i»etween the stakes 282 wild 
-animals, (from the ^phaut and the rhioooeros to the bee and the fly, are tern- 
>porarily «onfiitted, to be freed when the ceremony is concluded, bringing 
the total number of assembled animaU up to 609. There is, perhaps, some 
exaggeration in the number, au«jl Moiue almost impossible animals are m^i- 
tiuned, but it must be rememberud that the Aavauaedha was a most impor- 
tant tribal solemnity of rare oceurrence and that no e£fort would be spared 
to asskire its performance with all possible splendour. 

Several of the wild animals cannot be identified. Some of the names are 
•conjecturally rendered and some are left in tbeir native forms. The Com- 
mentator is not of much assistance in doubtful cases, ^a k.nd of beast' or 
'a kind of bird' being all the information that he has to give. 

1 GonHga: the Gayal or Bos Gkvaeus. Dwarf: with referanee te 
Vishnu's Dwarf Inearnation. 

3 Bright-tailed: * goat^ is to be understood wiUi thisand similar cpttbetak 



YEmE 18] WHITE YAJURVEDA. 210 

ft Croats speckled, transversely speckled, upward speckled are 
for the Ma?r!it8. The reddish she-goat, the red-haired, the 
white, these belong to Sarasvati. The goat with diseased 
ears, the short-eaTed, ithe red eared are Tvashtar's. The 
black-necked, the white-flanked, one with bright-coloured 
thighs l>6leng to Iiidra and Agni. Those with black marks, 
small marks, large marks belong to Dawn. 

% Parti -caloured female victiims beloDg to the AlKrods ; r^d- 
colonred, eighteen tnoifths old to Yak; victims without 
distinguishing marks to Aditi ; those .of one same colour 
to iDhatar; weaned kids sacred to the Con8orts<of the Gods. 

6 Black-necked victims for Ajrui ; white browed for the Vasus ; 

red for Eudra ; bright ones for the Adityas ; cloud-eulouir- 
ed for Parjanya. 

7 The tall goa)t, the sturdy, the dwarf, these «re Indra-Vish- 

Qu's^ the tall, the white fore-footed, the black-backed^ 
Iudra-BrihaspHiti*s ; parrot-c(»loured the VajinsV; speckled 
Agui-Maruts'; 'dark<c(^oured Pushaa's. 

8 Variearated, Indra-Agnf* ; two-«oloured, Agai-Soma'fl ; dwarf 

oxen, Agni- Vishnu's; barreu-eowa, Mitra-Varuna's ; partly 
variegated, Mitra's. , 

9 Black-necked ones, Agni's ; brown. Soma's ; white, Vayu's ; 

undiistingiuished, Aditi's ; self-colouried, Dhatar's; weaa- 
lings, the God^i' Consorts'. 

10 Elack ones for Eaixth ; smoke-eoloured for Firmameiit; tall 
ones for Sky ; brindled ones for Lightning ; blotehed ouos 
for Stars. 

li ;Smoke-colo«A'ed tDaes be sacrlBces to Spring; white to 
Summer; bliick to tke Kains; red ones to Autumn; 
speckled to Winter ; reddish-yellow to the Dewy Season. 

12 <!!alvee eighteen months old to G^yatri; steers of two And 

a hiflf ye&rs to Trishtup ; two year old steers to Jagatl ; 
thiee year olds to Aiiushtup; four year olds to Ushnih. 

13 Four year old steers to Viraj ; full grown bulls to l^ihati; 

stronu^ bulls to Kakup ; druugiit oxan to Paukti ; xoilch- 
cuws to Atichhsuudaa. 



7 VAfins : the deified Cuursers <9i the Gods ; a class of divinities, »o«ord- 
ing to S Ay ana. 

11 Sacrifices: literally, tabes and ties up ; a euphemistic expression. 

12, 13 The sacred metres are deified as being 'the embodiment of 
supreme harmony and the efficacy of prayer.'— Eggeling, S. B. £. XII. 3Q^ 



22d UHli TEXfSi OP TBi [^OOK lift. 

14 Black-necked rictims sacred to Agni ; brown to Soma; spott- 
ed to Savitar ; weaned she-kids to SarasvatJ ; dairfe-colour- 
ed goats to Pushami ; speckled victims to the If ariits ; 
many-coloured to the All-Gods ; barren cows to Heaven 
and Earth. 

Id Called contempoilBbry^ the dappled belong to Indra-Agui; 
black ones to Varui;!a ; speckled to the MarUts ; hornless 
he-goats to Ka. 

16 To Agui foremost in place he sacrtHces firstling go^t9^ to 

the consuming Maruts those bom of one mother ; to the 
Maruts who perform domestic ritea those borti after a long 
time ; to the sportive Maruts tliose born together > to the 
self-strong Maruts those born in succession. 

17 Called contemporaneous, the dappled belonging to Indra- 

Agni; those with projecting homs to Mabendra; the 
many-coloured to Visvakarman. 

18 SmokeKK)louredy those of brownish hue, to be offered to the 

Soma-possessing Fathers ; the brown and the smokylook- 
ing to the Fathers who sit on sacred grass ; the black and 
the brownish-looking to the Fathers who have been tasted 
by Agni ; the black and the spotted belong to Tryambaka. 

19 Called contemporaneous, the dappled belong to Suna and 

Sira } white ones to V^yu ; white ones to Surya. 

20 To Spring he oflFers Kapinjalas ; to Summer sparrows ; to 

the Rains partridges; to Autumn quail»; to Winter 
Eakaras; to the Dewy Season Vikakaras. 

21 To the Sea ke sacrifices porpoises ; to Parjanya frogs ; to 

the Waters fishes ; to Mitra Kulipaya» ; to Varu^a cro- 
codiles. 



15 Ka: Praj&pati. See I. 6, note. 

16 Consuminff : or Fiery; sdntapanebhyaji. Who perforW domeHie ritof : 
grihatJtedhibliyah. Sportive: kri^ibhyah. SeJ^-strong: tifUidvdbhyaJ^ ; see 
XVIL 85, and S. B. E. XII. pp. 40», 409. 

1& Three classes of Fathers are here roentiioned ; the Somavanta^ the 
Barbishadah, amd the-Aguiabyfttt^bi.. Tryumbaka : a tLa.me of Rndn^ See 
III. 58, notev 

19 Suna and Sira: twb dbities or dei&ed objects which biess or are' 
closely coimected with agriculture. The words probably mean, an sug- 
gested in the St. Petersburg Lexicon, plougshare and plough. See Tor 
Hymns of the Atharva-Veda, III. 17. 5, note. 

20 Kapinjaloi: heathcocks or francolius. Kakarat...VikakarcL9: un- 
identified. 

21 Kvilpayas: unidentiSed. Crocodiles: the exact meaniog of ndkra^ 
some kind of aquatic aoimali is. ujucertaiiu 



rSRSB Se.1 WfflTE YAJURVEDA. n\ 

2'i To Soma lie sacrifiees wild geese ; to Yijn female teranes ; 
to IndrA-Agni ourlews; to Mitra divers; to Yaruiria 
€hakraylikH& 

23 To Agoi h,e «aerifioes eocks ; to Yanaspatls owls ; to Agni- 

^Souiablue jays; to the A^^fIus peaeoieks , to Mitra- Varuna 
pigeoias. 

24 To Soma he sacrifioes quails ; to Tvashtar Kaultkas ; Mai- 

nas to the Gods' Cousorts; KuUkas to the Gods' Sisters; 
Parushp^s to Agui Lord of the domesteatd. 
2$ To Day he sacrifices doves ; to Night Sichipus ; to the Joints 
of Day aud NigUt bais ; to the Mouths galliuules ; to the 
Year great eagl^. 

2$ To Ground he sacrifices rats; to Finoament field-rats; to 
Day vol^s; to the Quarters mungooses; to the luter- 
mediate il^pace3 brownish ichueumous. 

27 To the Ya$iiis he sacrifioes black-bucks ; to the Rudras stags ; 

to the Adityas ^yanku deer ; to the AU-Gods spotted d^er; 
to the Sadhyas Kulinga antelopes, 

A 

28 To Is^ua he sacrifices wild asses; to Mitra Gauras; to Varuna 

buffaloes ; to Brihaspiati Gayaiat ; to Tvashtar camels. 

29 To Prajipati he sacrifices men elephants ; to Y^k white ants ; 

to Sight flies ; to Hearing blaeij: bees. 

'30 To Prajipati and to YHyu.a Gayal is to be offered ; to Varuna 
a wild ram ; to Yama (a black ram ; to a human king a 
monkey; to the Tiger a red doe; to the Bull a female 
Gayal , to the j^shipra^syena a quail ; to the Nllangu a 
worm ; to the Sea a porpoise ; to the Snowy Mountain au 
elephant. 

22 Ckakrav4ika8 : rviddy geese, or Brahmany ducks; regarided by iQdiftii 
poets ?« ty^es of conjugal love and fidelity. So '^oin thou this couple, 
Indr»] ^ike tjl^e Chakr^yika aijid hia mate :— Jfuptial HymQ, A. V. XIV. 
2.64. 

24 JCauliJcai .... Kiflihas Pdrushnas: unidentified birds. Mainca: 

^oihddis ; * settling ou cows ' ; ludian sta^iiugs (Coiacias Indica). 

25 Siehdpits: uuic^tified. Joints: evening and morning twilight, 
deified. 

27 Sddkyas: meaning, probably, 'those who ai* to be propitiated.' 
According ta Ydska *4Jie Gods wboB<» dweHing-piace is tJie sky.' In the 
AaMtrak(^8ha tjbey are named among t^e minor deities, but they seem rather 
to be the mosit ancient of tbe Gods. Nyahlim...Kulihga: tbe species have 
^lot been ide«ti4ed. 

28 i^lnif,: liord, Ruler; one of the names or titles of Rudra. Wild 
asses: or, perhaps, wild buffaloes, the exact animal intended being uncertain. 

30 Kshlprasifena : perhaps Swift Falcon, Ntlahfju; said to be a species 
ot worm ; perhaps a tape- worm. 



2li2 THE TEXTS OF THE [SOOKJ^XIT, 

31 The Kinnara belongs to Prajapati ; the Ula, the Halikshna, 

the cat belong to Dliatar ; the heron belongs to the Quar- 
ters ; the Dbunksha to Agni ; sparrowy Ked snake^ Saras, 
these are Tvashtar's; the curlew belongs to V^k. 

32 To Soma an antelope is to be offered ; wild goat, muTigoose, 

Sak&, these are Pushau's; the- jackal is the Mayii'»; the 
Gaura Iudra*s; Pidva^ antelope, cock, these are Anuoaati'a; 
the Chakrav^ka is for £cho: 

33 The female crane is Surya-s ; S&rga, Srijay*, Sayl&id^ka, 

these are Mitra's ; tO'Sarasvati belongs the- human- voiced 
Maina ; to Ground the porcupine ; tiger, wolf^ wper be- 
long to Passiofl ; to Sarasvaa the human- voiced parrot. 

34: The eagle is Parjanya's; the Ati,, the V&hasa, fhc wood- 
pecker, these aie for ^a.yu ; for Brihaspati Lord ofi' Speech" 
is the Paingar&ja; the Alaja belongs to Firmament; 
pelican, cormosant, fish, these bek)ngto the Lordvol^ Rivers; 
the tortoise belongs to Heaven- and Eartlk 

35* The buck beloogs to the Moon ; iguana, K&Jak^, woodpecker,, 
these belong to the Vanaspatis ; the cock belongs to»Savi- 
tatf-; the swan< is VataV: crocodile, dolphin, Kulipaya,. 
these belong; to the Sea;, the porcupine to Modesty. 

^ The Blackrdoe belongs to IXiy ; frog-, female rat, partridge;, 
these belong tathe Serpents; the jackal belongs tO'1>he» 
A'S^ins; the Biack-buck to Night; bear, bat, Sushilikl,. 
thene belong, to^ the Other Folk.;, the polecat belongs to* 
Vishnu^. 



^V Kinnara : 'What sort of man?', or KTayu ; probably » monkey: 
Ula ..Hhlikshna: unidentified; according to MabidhMra, the latter is a kind* 
of lion. Cat: vrishdnmni, *'the strong biter,' is thus explained' by the* 
Commentator. Dhnhkshd: a kind of bird, says Mahidhnra. Sdras : the* 
Indian or Siberian C^ane (Ardea Sibirica) ; a splendid bird> easily dbmesti' 
cated. 

32 S^ikd: variously explained as bird, fly, long-eared beast: M4ifwr 
probacy a Kimparasha, or manlike monkey. Pidifa: unidentified? AnU' 
mati: Divine Favour personitied. Ecfiio : because the male and female* 
bird are condemned to pass the night on opposite banks of a river, incM* 
sant.ly callinsr to each other. 

33 Shga, Si-ijay i, Svydhdaha: unidentified. Sarcuvdn: Samsvatlts C6n«ort.. 

34 The birds and beasts whose names are left untranslatedUn'thia and- 
following verses are unidentified, Lord of Elvers ; Oceana 

35 Vanaspatis : Sacrificial Stakes. 

36 Other Folk: a euphemistic expression for certain beings who-api^ear 
to be reajarded as spirits of darkness. S >, in England, fairies are called 
Fol'j, People, Neicfhbo n-rt ; in Germany, Little Folk ; in Switzerland.- tlilU 
leople-and Earth Peopje. 



VEBSE 40.] WHITE YAJURViil>A. 228 

37 The-cuckoo belongs to the Hlilf Months ; antelope*, peacock, 

eagle; these are the Gaudharvas- ; the otter belongs to 
the Months; tortoise, doe-antelope,, iguana, GolathikiL 
belong tathe Ap^arases ; the black snake belong to Death. 

38 Th&frog belongs to the Seasons ;: the vole, the rat, the mouse*, 

these are the Fathers' ; the Python, the Bal^ya belong to 
the Vasus ; Kapifij&la, pigeon^ owl, haii*e belong, to ^rriti ; 
the wild rftm to Varuna. 

• 

39 Th« white^ ammal belongs to the A^ditjcas ;; the camel, the 

GbrinlrvaD,, the rhinoceros to Mati ; the Smmara belong to 
the Fore&t-God ; the Kutu buck is Rudra's ; Kva^i, cock, 
^llinule,, these are the Vajins'';; the cuckoo belongs to 
Kama.. 

^ The Khaoera is the All-Gbds* y the-bfack dog-, the long^eared',. 
the- ass, the- hyena, these are the- lisbkshasas' ; the* boar is 
for Indra;: the Uon \» for the lifiaruts ;; the chanieleoa, 
the- Pippaka^ the vuituire, these belong tu Sbravy& ;. the 
spotted anteliope' belong to the All-Gods.. 



dS KapififaCar see^ verse- 20. Nivriii: the- Goddess off Death and De- 
struction.. See-XIi. 62. 

39 ^4Wnf0f»-^ explained hj Mahfdtara as the splendid or strong victim. 
Mati: Thought or Devotion. Vdjins: see verse 7^ Cuckoo: pika; whose voice 
Ibupposed to say PtkaMn, Where iH my darling?-) is. chiefly heard, in. Spcing,, 
is the- favourite bird of K4ma the God of Love. 



U) &iravii^ : the arraw personified as a deit]^.. 



BOOK THE TWENTY-FIFTH. 



I GRATIFY Fr^sh Gras8 with his teeth, Avaki with his gnmn, 
Clay with his tooth-socketa, Tegas with his fisiugs. The 
Jtongue-tip for Sarasvati ; 1 gratify the root of the toDgue 
aud the palate with his neigh, Vaja with bis jaws, the 
Waters with his mouth, the Stallioa with his testicles, 
the Aditjas with the beard, Path with his eyebrows, 
Heaven aod Earth with his eyelashes, Lightning with 
the pupils of his eyes. Hail to the white ! Haii to the 
blaek \ Effeetual are his eyelashes, irresistible are his 
lower eytelashes; irresistible are his ayelasheSi effectual 
are his lower eyelashes. 

J With his breath I gratify Vata ; with his outbreath the two 
Nostrils; with his lower lip the Upay&ma; with his up- 
per lip Existence. With his bright look 1 please Antara, 
with his reflection Bahya; the Whirlpool with his head; 
Thuuder with his frontal bone ; the Lightning-flash with 
his brain ; Lightning with the pupils of his eyes ; Hear^ 
ing with his external ears ; Ears with his internal ears; 
Blood with his lower neck ; Waters with the fleshless 
part of his Deck ; Thought with the back neck-tendons j 
Aditi with his head ; Nirriti with his ragged bead ; 
Vital Breathings with bis roars ; Tempest with his orest. 

^ I gratify Flies with his hair; Indra with his active shoulder; 
Brihaspati with his quick spring ; Tortoises with his 
hoofs ; Approach with his fetlocks ; Kapi^jjalas with bis 
heel-ropes ; Speed with his two thighs ; the Way with 
his two fore-legs ; the Forest-God with a kneepan ; Agni 
with his two knees ; Pushan with his two fore-feet ; the 
Asvius with his shoulders ; Rudra with his shoulder-joints. 

The Horse-sacrifice is continued. In the first nine verses (which oonsti* 
tute a Br&hmana or EsLegetical Treatise as distinct from the Tei^ts and 
Formulas) oblation is made of the roasted flesh, the various parts of the 
victim being assigned, with the cry of Sv4hd ! All-hail ! to a host of deities 
and other objects which are regarded as deified for the occasion. 

1 Avakd : a water-plant. See XIII. 30. T^as : the Commentator 
gives no explanation, and the meaning is unknown. Vdja : Strength ; or 
Sacrificial Food. The Path : ci. the Way in verse 3. The white : the Jight- 
coloured part of the body. 

2 Upaydma: the formula accompanying certain Soma libations : Taken 
upon a base (upaydma) art thou. See VII. 4. Bright look : according to 
Mahidhara, the gloss on the upper part of his body. Antara: interior. 
jRefiection : gloss un the lower part of his body, according to the Commen- 
tator. Bdhya : exterior. Itagged : nirjarjalpa ; the word (apparently 
meaningless here) is probably used as a sort of play upon the word ^'ar/aroi 
brain. 

3 Hair: which has so often brushed them away. Active: the same word 
is an epithet of Indra. Hoofi: to renovate their shells with the homy 
material. Ci A. V. IX. 4. 16 : They gave the hooves to toi-toises. 



YBRSB 8.] WffJTB YAJURVEDA, IfflB 

A The first rib is Agni's ; the second Vayu's ; tbe tdiird 
India's ; tbe fourth Soma's j the fifth Aditi's; the sixth 
ladrani's ; the seventh the Marats' ; the eighth Brihas- 
pati's ', the ninth Aryamau's ; the tenth Dbatur's ; the 
eleventh ludra's the twelfth Varu^a's; the thirteenth 
Yama's. 

5 (On the left side) the first rib belongs to Indra-Agni ; tbe 

second to Saras vati ; the third to Mitra ; the fourth to 
the Waters ; the fifth to Nirriti ; the sixth to Atrni-Soma; 
the seventh to the Serpents ; the eighth to Vishnu ; the 
ninth to Pushan ; the tcLth to Tvashtar ; the eleventh to 
Indra ; the twelfth to Varuna ; the thirteenth to Yanaa. 
The ri^ht flank belongs to Heaven and Earth, the left to 
the All-Gk)ds. 

6 The sijoulders belong to the Maruts ; the first rib-cartilages 

to the All- Gods ; the second to the Rudras ; the third t© 
the A-dityas ; the tail belongs to V&yu ; the hind-quarters 
to Agni-Soaia. I gratify the two Curlews with the hips ; 
Indra-Brihaspati with the thighs ; Mitra- Varuna with 
the groins; Approach with the buttocks ; Strength with 
the two cavities of the loins. 

7 I gratify Pusliau with the rectum ; Blind-worms with the 

large intestines ; Serpents with the entrails ; Worms with 
the guts ; the Waters with the bladder ; Scrotum with 
the testicles ; the Vajins with his penis ; Offspring with 
his seed ; Blue jays with his bile ; Fissures with his 
arms ; Kushuia^ with his lumps of duug. 

^ His chest belongs to Indra ; his belly to Aditi ; his clavicles 
to the Quarters ] his nether hind-part to Aditi. I gratify 
Clouds with his aorta ', Firmament with his pericardium ; 
Mist with his belly ; the two Chakravakas with his car- 
diac bones ; Sky with his kidneys ; Mountains with his 
ducts ; Hocks with his spleen ; Ant-hills with his lungs ; 
Shrubs with his heart-vesijels ; Stieams with his veins ; 
Lakes with his flanks ; Sea with his belly ; Vaisvanara 
with his ashes. 



4 Jndrdnt : ludra's Consort. 

• 

6 T/i^ tail belongs to Vdyu : so at the ofifering of tbe typical Sacrificial 
Bull : Vfita the Go.l receives the tail : he stirs the plants and herbs there- 
with. — A. V. IX. 4. IS. Curlews: regarded, like the ChaUravdkas, as semi- 
sacred birds. See R4mayaiia, I. 2. 12ff. for Vdlmiki's curse on tbe slayer 
of one of a pair. KHshnias : unexplained and unknown. 

8 Cardiac hones: two bones, says Mahl.ihara, one on each side of the 
heart. The word matasne more probabiy means kii.ieys, aa I have trans- 
lated it in XIX. 85. 

15 



226 THE TEXTS OP THE [BOOK XXV. 

9 I gratify Separation with his navel ; Batter with his flavour; 
ttie Waters with his broth ; Sunbeams with his drops of 
fat; Hoar-frost with his heat; Ice with his marrow; Hail- 
stones with his tears ; Thunderbolts with the rheum of 
his- eyes ; Rakshasas with his blood ; Bright things with 
his limbs ; Stars with his beauty ; Earth with his skin. 
All-hail to Jumbaka ! 

10 In the beginning rose Hiranyagarbha, etc., as in XIII. 4 ; 

XXIII. 1. 

11 Who by his grandeur, etc., as in XXIII. 3. 

12 Whose, by his might, are these snow-covered mountains^ 

and men call sea and Rasa his possession : 
Whose are these arms, whose are these heavenly r^ions* 
What God shall we adore with our oblation % 

13 Giver of vital breath, of power and vigour, he whose com- 

mandment all the Gods acknowledge : 
Tue Lord of death, whose shade is life immortal. What 
God shall we adore with our oblation? 

11 May powers auspicious come to us from every side, never 
deceived, unhindered and victorious, 
That the Gods ever may be with us for our gain^ our guar- 
dians day by day, unceasing in their care. 

15 Miy the auspicious favour of the Gods be ours, on ns^ 
descend the bounty of the righteous Gods. 
The frien<lship of the Gods have we devoutly sought : so 
may the Gods extend our life that we may live. 



9 Separation : vidhriti ; the ritual name of two blades of grass laid cross- 
wise on the altar. See VII. 4 ; S. B. G. XII. p. 93 ; XXVI. 89. Jumbaka: 
a name of Varuna. 

• 

10 Four te^ts follow constituting the Inviting and OSTering Verses of the 
Sacrifice of the Horse and other victims to Prajipati. Verse 10 is repeated 
from XIII. 4 and XXIII. 1. 

12 Taken from the same hymn as verses 10 and 11. R. T. X. 121. 4. 
R'lsd : the ancient name of a river in the north of India ; sometimes re- 
girded as a stream thnit flows round tlie earth and the firmamenrt See 
Prof. A. Weher, Vedische Beitriige, VII. pp. 10—12. WlitU God: ether 
than Prajdpiti. Or, God Ka let us, etc. 

13 Taken from R. V. X. 121. 2. The first division of the second line i» 
difficult. Prof. M. Miiller renders it : ' Whotje s\iadow is immortali^s 
whose shridow is death.' The meaning may be that his cold shadow (hiB 
di.><pl«iasure, or ignorance of him, is death, while the shadow, reflection, or 
knowledge of his bright glory makes his worshipper immortal. 

14 Ten stanzas follow constituting the Inviting and Offering Verses «f 
the oblations of marrow or omentum and rice-cakes to the AIIQoda. They 
are taken from R. V. I. 89. 1—10. 



rSBSE2Z.] WHITE YAJURVEDA. 227 

16 We call them hither with a hymn of olden time, Bhaga, the 

friendly Daksha, Mitra, Aditi, 
Aryaman, Varuna, Soma, the Asvius. May Saiasvati, aus- 
picious, grant felicity. 

17 May the Wind waft to us that pleasant medicine, may Earth 

our Mother give it, and our Father Heaven, 
And the joy-giving stones that press the Soma's juice. As- 
vins, may ye, for whom our spirits long, hear this. 

18 Him we invoke for aid who reigns supreme, the Lord of all 

that stands or moves, inspirer of the soul. 
That Pushan may promote the increase of our wealth, our 
keeper and our guard infallible for our good. 

19 Illustrious far and wide, may Indra prosper us: may Pushan 

prosper us, the Master of all wealth. 
May Tarksliya with uninjured fellies prosper us: Brihaspati 
vouchsafe to us prosperity. 

20 The Maruts, Sons of Prisni, borne by spotted steeds, moving 

in glory, oft visiting holy rites, 
Sages whose tongue is Agni and their eyes the Sun, — hither 
let all the Gods for our protection come. 

21 Gods, may we with our ears listen to what is good, and with 

our eyes see what is good, ye Holy Ones. 
With limbs and bodies firm may we extolling you attain the 
term of life appointed by the Gods. 

22 A hundred autumns stand before us, ye Gods, within 

whose space ye bring our bodies to decay; 
Within whose space our sons become fathers in turn. Break 
ye not in the midst our course of fleeting life. 

23 Aditi is the heaven, Aditi is mid-air, Aditi is the Mother 

and the Sire and Son. 



16 Daksha: Strength ; a creative Power associated with Aditi, and 
therefore sometimes ideutified with Praj^pati. 

19 Tdrhshya: see XV. 18. 

20 Prisni: see VII. 16. 

m • 

22 Hundred autumns: a hundred years, counted in earlier times by 
winters, then by autumns, then, as now, by Rains {varsha having become 
the Hindi haras, a year), being regarded as the natural duration of human 
life. Cf. Isaiah. LXV. 20. * Tliere shall be no more thence an infant of 
days, nor an old man that hath not filled his days : for the child shall die 
an hundred years old.' 

23 Aditi: as the Infinite; Infinite Nature. Five-classed: the four castes 
and Nishdclas or wild aboriginal tribes, according to S^yana ; or ' Fivefold 
life or being,' that is, Gods, men, Gaudharvas and Apsaraaes, Serpents, and 
Fathers, according to the same authority. 



228 THE TEXTS OP THE [BOOK XXV. 

Aditi is All Ciods, Aditi five-classed men, Aditi all that hath 
been boni aud shall be born. 

24 Slight us ^ not Varuna, Aryaman, or Mitra, Ribhukshan, 

Indra, Ayii, or the Maruts, 
When we declare amid the congregation the Tirtues of the 
Strong Steed, God-descended. 

25 What time they bear before the Courser, covered with trap- 

pinss and witli wealth, the grnsped oblation. 
The dappled goat goeth straL'htforward, bleating, to the 
place dear to Indra and to Pushan. 

26 Dear to all Gods, this goat, the share of Pushan, is first led 

forward with the vigorous Courser, 
While Tva^htar sends him f jrward with the Charger, accept- 
able for sacrifice, to glory. 

27 When thrice the men lead round the Steed, in order, who 

goeth to the Gods as meet oblation. 
The goat precedeth him, the share of P&shan, and to the 
Gods the sacrifice announceth. 

28 Invoker, ministering priest, atoner, fire-kindler. Soma- 

presser, sage, reciter. 
With this well ordered sacrifice, well finished, do ye 611 full 
the channels of the rivers. 

29 The hewers of the post and those who carry it, and those 

who carve the knob to deck the Horse's stnke ; 
Those who prepare the cooking- vessels for the Steed, — may 
the approving help of these promote our work. 

30 Forth, for the regions of the Gods, the Charger with his 

smooth back is come \ my prayer attends him. • 

In him rejoice the sin^jer and the sages. A good fiiend 
have we won for the Gods* banquet. 



24 The Asvaatuti or Eulogy of the Hors^e follows, comprised in twenty- 
two verses which form Hymn 162 of Book I. of the Rigveda. Ribhuk$han: 
a name of India as lord of the Ribhiis, the three season- making deities who 
perhaps represent the past, the present, and the future. Ayu : said by 
Sdyana and Muhidhara to be used in tliis place for V4yn. It is apparently 
a name of Aj^ni, the Li vim?, Lively One, as in V. 9. God-descended: sprung 
from the Go«l8. or. according to SAya la, bora as the type of varioua deities. 
See R. V. L 163. 2-4. 

25 Gruiped oblation : the offering of clarified butter taken from the re- 
mains of a previous burnt-oflfering. Goat: that is to be tied to the Horse 
at the sacrificial stake. See XXIV. 13. Pdshan: said by Sdyana to 
stand for Agni in this and the two following verses. 

28 Invoker. etc. : the«e are the designations of eight of the sixteen prirats 
emuluyed. Sage: th« Brahman, a piiest of profound knowledge (see V. 81; 
VI r. 45) wilt) suporinttMids the ceremony. Fill full the channeU: obtain 
bletibingts in abundance. 



VER&E 41.] WHITE YAJURVEDA, 2W 

31 May the fleet Courser's halter and his heel-ropes, the head- 

stall and the girths and cords about him, 
And the grass put within his mouth to bait him, — among 
the Gods, too, let all these be with thee. 

32 What part of the Steed's flesh the fly hath eaten, or is left 

sticking to the post or hatchet, 
Or to the slayer's hands and nails adhereth, — among the 
Gods, too, may all this be with thee. 

33 Food undigested steaming fix)m his belly, and any odour of 

raw flesh remaining. 
This let the immolators set in order and dress the sacrifice 
with perfect cooking. 

34 "What from thy body which with fire is roasted, when thou 

ai-t set upon the spit, distilleth, — 
Xiet not that lie on earth or grass neglected, but to the long- 
ing Gods let all be offered. 

35 They who, observing that the Horse is ready, call out and 

say. The smell is good ; remove it ; 
And, craving meat, await the distribution, — may their 
approving help promote our labour. 

36 The trial-fork of the flesh-cooking caldron, the vessels out 

of which the broth is sprinkled. 
The warming-pots, the covers of the dishes, hooks, carving- 
boards, — all these attend the Charger. 

37 Let not the fire, smoke-scented, make thee crackle, nor 

glowing caldron smell and break to pieces. 
Offered, beloved, approved, and consecrated, — such Charger 

do the Gods accept with favour. 
8S The starting-place, his place of rest and rolling, the ropes 

wherewith the Charger's feet were fastened. 
The water that he drank, the food he tasted, — among the 

Gods, too, may all these attend thee. 

39 The robe they spread upon the Horse to clothe him, the 

upper covering and the golden trappings, 
The halters which restrain the Steed, the heel-ropes,— all 
these, as grateful to the Gods, they offer. 

40 If one, when seated, with excessive urging hath with his 

heel or with his whip distressed thee. 
All these thy woes, as with oblation's ladle at sacrifices, 
with my prayer I banish. 

41 The fonr-and-thirtv ribs of the swift Courser, kin to the 

Gods, the slayer's hatchet pierces. 

41 Four -and- thirty : bo many out of the thirty -six. As the Sacrificial 
Horse represents the heavens, the thirty-four ribs symbolize the Sun, tho 



230 WHITE YAJURVEDA. [BOOK XXV. 

Cut ye with skill so that the parts be flawless, and piece by 
piece declaring them dissect them. 

42 Of Tvaslitar's Courser there is one dissector: this is the cub- 

torn : two there are who guide him. 
Such of his limbs as I divide iu order, all these, amid the 
lumps, in fire T offer. 

43 Let not tiiy dear soul burn thee as thou comest, let not the 

hiitchet linger in thy body. 
Let not a greedy clumsy immolator, missing the joints, 
mangle thy limbs unduly. 

44 No, here thou diest not, thou art not injured : only by easy 

paths to Gods thou goest. 
Both Bays, both Spotted Mares are now thy fellows, and to 
the Ass's pole is yoked the Courser. 

45 May this Steed bring us all-sustaining riches, wealth in 

good kine, good horses, manly offspring. 

Freedom from sin may Aditi vouchsafe us; the Steed with 
our oblations gain us lordship ! 
48 Wo will, with Indra and all Gods to help us, bring these 
existing worlds into subjection. 

With the Adityas, with the band of Maruts, may Indra 
give us medicine to heal us. 

Our sacrifice, our bodies, and our offspring may Indra re- 
gulate with the Adityas. 

47 1 Agni, be our nearest Friend, etc., as in III. 25. 
To thee then, Most Bright, etc., as in III. 26. 

Moon, the &ve planets, and the twenty-seven nakshatras or lunar aaterisms. 
See Ludwig, Der Itigveda, III. p. 186. Piece by piece : the diasectoFH art 
to name the several parts as they divide them, each part being assigned to 
a separate deity. 

42 One dissector : in chief. The lumps: the portions of meat made up 
into balls. 

43 Bur 71 thee: make thee sad. 

44 Both Btujs, etc. : thou art now associated in heaven with the two bty 
horses of Indra, the two spotted mares oi the Maruts, and the ass (repre- 
senting the grey or dun colour of early morning) that draws the chariot oC 
the As v ins. 

m 

46 Taken, with variations, from R. V. X. 157. 1, 3, 2. 

For a description of an Asvamedha in later times, see R&m&yana, Book 
I. 10—15. 

The Dakshin.ls or honoraria bestowed upon the officiating priests ure not 
mentioned iu the text. They consisted chiefly of a large proportion of the 
booty taken from the ruler and the people of the conquered country. Ac- 
cording to a Commentator, the spoil of the east was given to theHotar, and 
that of the south to the Brahman. The Adhvaryu received a maiden (tbd: 
daughter of the Sacriticer, says a Commentator), and the Saciificer'a fourth 
wife. See Hillebrandt, Ritual-Litteratur, p. 152. 



BOOK THE TWENTY-SIXTH. 



Agni and Prithivi, closely connected, may they bring low for 
me the l»oon I mention. 

Vayu and Firmament, closely connected, may they, etc. 

Closely connected Dyaus and the Aditya, may they, etc. 

Closely connected Varuna and Waters, may they, etc. 

Lord of the seven communities and her who forms all be- 
ings, eighth. 

Make our ways full of pleasantness : may So-and-So and I 



agree. 



2 That I to all the people may address this salutary speech, 
To priest and nobleinan, Sudra and Arva, to one of our own 

kin and to the stranger. 
Dear may I be to Gods and guerdon-giver. Fulfilled be this 
my hope : be that my portion ! 

3 Give us, Brihaspati, that wondrous treasure, that which ex- 

ceeds the merit of the foernan, 
Which shines among the folk etfectual, splendid, that. Son 

of Law, which is with might reful<rent. 
Taken upon a base art thou. Tliee for Brihaspati. This is 

thy home. Thee for Brihaspati, 

4 Come hither, Indra, rich in kine ! Drink Soma, Lord of 

Hundred Poweis, 
Effused by biaying pressing-stones. 
Taken upon a base art thou. Thee for Indra, rich in kine. 

This is thy home. Thee for indra, rich in kine. 



Books XXVI — XXIX contain sacrificial texts and f<»rmul}i.s connected 
with the Lunar Sacrifices, Oblation to the Manes, the Agnihotra, the Sea- 
sonal Sacrifices, the V.-ljapeya, the U;\jasiiya, the Sautrtimani.theAsvamedha, 
etc., which have formed the subjects of earher Books. To these sacrifices 
these supplementary formulas are to be applied as occiision requires. 

1 Bring low: under my control; iut) my possession. The boon I men- 
tion: a blank prayer, the special blessing that is desired must be stated 
when the formula is used. Seven communities: probably meaning, all the 
peofile. See R. V. VIII. 81. 20. According to MahlHhara, the seven organs 
of perception are intended, and Paramltnia the Supreme Self, is* their Lord. 
Eighth : Earth, or Vak. These wttrds are in the nominative case, and the 
Teri*, male, is in the second person singular of the imperative. Mahidhara 
therefore supplies He Svdmin^ yastfu tava, Lord, whose are. So-and-So : 
feouie man vvitii whom the speaker is at variance, and whose name is to be 
applied as occasion requires. Cp. V^II. 3; IX. 38, 40. 

2 Arya: the Vaisya, the man of the people, the agriculturist and trader, 
of ttie third class Be that: the special boon piayed for, wealth, kine, sons, 
or wJiatever it may be, is to be declared when the formula is used. 

3 Taken from H. V. II. 23. 15. The foeman : the ungodly man of alien 
creed. Son of Law : who hast thy beins: in accordance with rtia, Right, 
Ti utk, or eternal Law and Order. Taken upon a hane : see VII. 4. He 

^dJredses the cup of Soma juice which he takes or draws for Brihaspati, 



232 THE TEXTS OP THE [BOOK XXVI, 

5 Indra, Vritra-slayer, come. Drink Soma, Lord of Hun- 

dred Powers, 
Expressed with stones whose wealth is kiive. 
Taken upon a base art thou, etc., as in ver«ie 4. 

6 Vaisvslnara the rightaoiis One, the Lord of sacrifice and lights 
The heat that wasteth not, we seek. 

Taken upon a base art thoii. Thee for Vaisvanara. 
This is thy home: thee for Vaisvanara. 

7 Still in Vaisvanara's grace may we continue : yea^ he is 

King Supreme o'er all things living. 
Sprung hence to life upon this All he looketh. Vaisvanaia 

hath rivalry with Surya. 
Taken upon a base art thou, etc., as in verse 6. 

8 Hitherward come Vaisvanara to succour us from far away, 
Agni through laud that brings him near! 

Taken upon a base, etc , as in verse 6. 

9 Agni is Pavamana, Sage, the Tribe-Piiesi; of the Raoei Fire: 
To him of mighty wealth we pray. 

Taken upon a base art thou. Thee for lustre.. This is thy 
home. Thee for lustre. 

10 May mighty Indra, thunder-armed, may Shodas; protect us 

well, and slay the wicked man who hatetli us. 
Taken upon a base art thou. Thee for Mahendra. This is 
thy honie. Thee for Mahendra. 

11 As cows low to their calvea in stalls so with our sangs we^ 

glorify 
This Indra, e'en your wondrous God who checks assault,, 
who joys in the delicious juice. 

12 Agni's is the moat fetching song. Shine mightily, thou rich 

in light I 
Like the Chief Consort of a King, riches and strength proceed 
from thee. 



5 Whose wealth is hint: libations of Soma juice being thus i*ewarded. 

6 The heat that wasteth not: ' Exbaustless beat am 1 (Agm)*^: — R.y.IIL 
26.7. 

7 Sprung hence: produced from these two araniSf the fire-drill, Tbe- 
text is taken from R. V. 1. 98. 1. 

9 Taken from R. V. IX. 66. 20. Pavamdna: Self-parifying ,- an epitliet 
applied botb to Soma and to Aqui. Tribe Priest : or Purt>hita. Jtcicer 
Five : the four castes and Nishddas or aboriginal tribes, according to ihb 
commentators. 

10 Shodast: a title of Indra. See VIII. 33, note. Mahendra: Great IndnL 

11 Taken from R. V. Vlll. 77. 1. Covfs: milked for sacrificial purposw 
»Dd temporarily separated from their calves. See I., introductory note. 

12 Taken from R. V. V. 25. 7. Most fetching : most effectuHlly attrMl- 
ing and bringing to the sacrifice. Like the Chief Contort : like a chiet 
queen proceeding from her home in royal state. 



VSnSB 81.] WBITS YAJURVEDA. 2«$ 

13 Come, here, Asmi, will I sing verily other songs to thte, 
And with these drops shalt thou grow strong. 

1 4 The Seasons spread thy sacrifice ! the Mouths protect thine 

offering ! 
May the Year guard our sacrifice for thee and kt ^p our child- 
ren safe. 

15 There where the mountains downward slope, there by the 

meeting of the streams 
The snge was manifest with song. 

16 High is thy juice's birth : though set in heayen, on earth it 

hath obtained 
Strong sheltering power and great renown. 

17 Finder of room and freedom, flow for Jndra, meet for worship^ 

flow 
For Varuna and the Marut host. 

18 Striving to win, with him we gain all wealth of the ungodly 

one, 
Yea, all the glories of mankind. 

19 May we be prosperous with brave sons, eattle, horses, each 

wirth of ours, and varied blessings. 
With quadrupeds, and with the men about us. May the 
Gods guide our sacrifice in season. 

20 Agni, bring thou hither ward the yearning Consorts of the 

Gods, 
Bring Tvashtar to the Soma-draught. 

21 Neshtar girt by Dames, accept our sacrifice : with Bitii 

drink, 
For thou art he who giveth wealth. 

13 Taken from R. V. VI. 16. 16. 

15 Taken from R. V. VIII. 6. 38. The Sage: Indra. *SAyana*8 tonclu- 
aion of the purport of the verse is that men ought to worship where Indra 
is said to be mauifested.* — Wilson. According to Mahidhara, the transla- 
tion should be ' The Sage was gendered with the thought ' ; that is, he says^ 
the Soma plant sprang to life with the knowledge that men would use it m 
their sacrifices. 

16 Taken from R. V. IX. 61. 10. The verse is addressed to Soma. 

17 Taken from R. V. IX. 61. 12. Addressed to Soma. Mett for toorihip : 
yajyave ; according to Prof. M. Miiller, the pursuer. 

18 Taken from R. V. IX. 61. 11. Him: Soma. 

20 Taken from R. V. I. 22. 9. Tvashtar: * probably on account of his 
creative agency in the womb, Tvastr is closely allied with celestial females 
(gndhj janayah.) or the wives of the gods who are his most frequent attend- 
ants ' — Macdouell, Vedic Mythology, p. 117. 

21 Taken from R. V. I. 15. 3. NesfUar: the priest who leads forward 
the wife of the Sacrificer and prepares the Sur4 (see VIII. 10, note). In 
this place Neshtar is said to be a title of Tvashtar from his having on some 
occasion assumed the function of a Neshtar priest. RUu : with the God 
Ritu, the Season deified ; or, in the proper season. 



234 WHITE 7AJURVEDA. [BOOK XXVh^ 

22 He with the Tlitug fain would drink, Wealth-giver, from the 
Neshtar's bowl. 
Begin, pay offerings : hasten ye. 

2S Thine is this Soma : come thou near, approach it. Drink 
thou thereof, benevolent, and cease not. 
Sit on the sacred grass at this our worship, and take these 
drops into thy belly, Indra. 

2i Come unto us, ye swift to listen ! as at home, upon the 
sacred grass sit and enjoy yourselves. 
And, Tvashtar, well content be joyful in the juice with Gods 
and Goddesses in gladsome company. 

25 In sweetest and most gladdening stream flow pure, Soma, 
on thy way, 
Pressed out ifor Indra, for his drink. 

2C Fiend-queller, Friend of all men, he hath in the vat attained 
unto 
His place, his iron-fashioned home. 

12 Taken {r«ui R T. I. 15. 9. WUh the RUus: with the deified Se&soui; 
or in due sea;<oa, as above. Wealtk-yiver : Agni. 

23 Taken from R. V. III. 35. 6. 

2i Come unto us: according to Mahtdhara, the Gods' Con So i*ta are ad- 
dressed. 

25 Taken from R. V. IX. 1. 1. 

26 Taken from R T. IX. 1. 2, with a slight variation. Iron-fanhioned 
home: receptacle that has been hammered or formed with a tool of ayoM^ 
iron or perhaps bronze. 



'"^5^' 



BOOK THE TWENTY-SEVENTH, 



Half-years and Seasons strengthen thee, Agni, the Years 

and all the Verities and Rishis ! 
Flash forth with thy celestial effulgence : illumine all four 

regions of the heaven. 

2 Kindle thee, Agni, wake this man to knowledge : rise up 

erect for great and happy fortune. 
Agni, be those uninjured who adore thee, thy priests be 
glorious and none beside them ! 

3 The Brahraans present here elect thee, Agni : be thou pro- 

pitious in our sanctuary. 
Slayer of rivals, Agni, quell our foeroen : watch in thy house 
with care that never ceases. 

4 Even here do thou, Agni, stablish wealth : let not oppres- 

sors injure thee by thinking of thee first. 
Light be thy task of ruling, Agni, with thy power : may he 
who worships thee wax strong, invincible. 

5 Kind to the people, grasp thy power, Agni : contend thou 

with the B'riend by way of friendship. 
Placed, Agni, in the eentre of our kinsmen, flash forth to be 
invoked by Kings around thee. 

6 Past those who slay, past enemies, past thoughtless men, 

past those who hate, — 
Yea, Agni, drive away all woe and trouble: vouchsafe us 
opulence with men about us. 

7 Holder of sway, shine here refulgent, Agni ! invincible, 

unconquered Jatavedas. 
Light all the regions, chasing human terrors : with happy 
helps guard us to-day for increase. 



1 Verses 1 — 9 are to be used at an auinial sacrifice between the 9th and 
lOth of the normal Grlyatri kindling-yerses recited while the ^•acrificial fire 
is being lighted or when additional fuel is applied to it. See Sacred Books 
of the Ea«it, XLI. pp. 167 (■ot*), 168. half-yeai's: tamdh ; the warm 
halves of the years as distinguished from, and equal {sama 0/JLO£) to the 
hiuidh or winters. See Prof. A. Weber, Vediache Beitrage, VII. pp. 1, 2, 
and Zimmer, Altindi^ches Leben, p. 371- Verses 1 — 3 are taken, with tari- 
atioiis, from A. V. II. C. 1 — 3. 

4 Varied from A. T. VII. 82. 3. Let not oppresiort: lot aot #he wicked, 
at!t,i#ipating our worship, secure thy attention before us, and, as unworthy 
adcners, in.siilt and degrade thy majesty. 

5 A. V. II. 6. 4. The Friend: the God Mitra. By way of friendship; 

mitradhd. 

6 A. V. II. 6. 5, slightly varied. 

7 Varied, from A. V. VII. 84. I. 



236 THB TEXTS OF THE [BOOK XXVIl 

8 Brihaspati, Savitar, give this man knowledge : sharpen him 

thoroughly though already sharpened. 
To great and hio;h felicity exalt him: in hira let all the Gods 
rejoice and triumph. 

9 As thou, Brihaspati, from curse hast freed us, from dwelling 

yonder in the realm of Yama, 
The Afvins, Leeches of the Gods, Agni, haye chased Death 
far from us with mighty powers, 

10 Looking upon the loftier light, etc., as in XX. 31. 

11 Uplifted are the brands that are his fuel : lofty and brilliant 

are the flames of Agni, 
Splendidly bright of the Son fair of aspect. 

11 Tanunapat the Asura, all-possessing, God among Gods, the 
God with mead and butter shall bedew the paths. 

13 With mead to sacrifice thou comest, Agni, comest as friendly- 

minded Narasamsa, and Savitar righteous God who brings 
all blessings. 

14 He Cometh hitherward with power and fatness, the luIninoul^ 

implored with adoration. 
While rites proceed the ladles move to Agni. 

15 Let him pay worship to this Agni's greatness, daintily fed: 

he verily grives enjoyments : 
The wiliest Vasu he, and best wealth -girer. 

16 Widely expansive, ruling by foundation, the Doors divine — 

and, after, all — 
Preserve this:Agni's holy works. 

17 May Dawn and Night protect — his heavenly Consorts — in 

his home this our sacrificial worship. 

18 Ye two celestial Hotars, greet with praises this lofty rite of 

ours, the tongue of Agni. 
Cause that our sacrifice be well conducted. 

■ 1 

8 Varied, from A. Y. YII. If. Brihctspatiy Savitar: moJUilBg Agni who. 
is identifiea with these Gods. 

11 Varied, from A. V. V. 27. 1. This and the eleven following vertes 
form an Aprl or Propitiatory Hymti. the whole of which is found, with 
variations in the same Atharva-veda hymn. The Son: Agni is called tll0 
Son of the Sacrificer as being produced and supported by him. 

12 Asura: Lord Divine. The paths: the ways or courses of the SaorifioOk 
H The luminous: vahnih; or, the priest ; or, the furtherer (of oblatioos}. 

See M. Miiller, Vedic Hymns, I. pp. 37 sqq. 

16 Doors: of the SJicrificial hall: deified. And all: there is no tubttaB- 
tive ; devlhj God^, is piobably understood. ' 

1 7 Daion and Niyht : personified as Goddesses. 

18 Celestial Eotars : Agni with Aditya or Varuna, or Agni terrestrial tAd 
firmamentai. 



VSRSM M] WHITf 7AJURVEDA, 287 

19 Upon this grass three Goddesses be seated, Idil, Sarasrati, 
Bharati the Mighty gloritied with song. 

30 This our productive wondrous flow may Tvashtar pour down 
on this man's kin, and wealth and heroes. 

21 Vanaspati, presenting of thyself, send God- ward ! Let Agni, 

Imraolator, season our oblation. 

22 Pay sacrifice to Indra, Jatiivedas Agni ! with Hail ! All Gods 

accept the gift we offer ! 

23 Wise, bright, arranger of his teams, he seeketh men with 

rich food whose treasures are abundant. 
They have stood firm of one accord with Vfiyu : yea, the 
men wrought all noble operations. 

24 The God whom both these worlds brought forth for riches, 

whom heavenly Dhishani for onr wealth appointeth — 
His team of harnessed horses waits on Vayu and, foremost, 
on the radiant treasure-holder. 

26 What time the mighty waters came containing the universal 
germ, producing Agiii, 
Thence sprung the (jods* one spirit into being. What God 
shall we adore with our oblation 1 

26 Who in his might surveyed the floods enclosing productive 
force and generating Worship, 
He who is God mid Gods, and none beside him — What God 
shall we adore with our oblation ] 

J7 The teams wherewith thou seekest him who offers, within 
his house, Vayu, to direct him, 
Therewith send wealth to us with full enjoyment, a hero son 
and gifts of kine and horses. 

28 With thy yoked teams in hundreds and in thousands come 
to our sacrifice and solemn worsliip. 
Vayu, make tliee ^lad at this libation. Preserve us ever- 
more, ye Gods, with blessings. 



19 Three Godd^stes: of Prayer and Devotion. 

21 rana«/)a<i.- the sacrificial stake, regarded as a form of Agni. Send: 
our oflferings to the Gods in heaven. 

23 This and the following verse, taken respectively from R. V. VII. 91. 
3 and 90. 3, are used at the sacrifice of a white hornless he-goat to Vdyu. 

24 DhUhand : a Ooddess of abundance and prosperity. 

25 This and the followiuflc verse, in honour of Praj-lpati, are taken from 
K. V. X. 121. 7, 8. What God shall we adoi-e : or, Worship we Ka the God. 

27 This and the following verse are taken, in continuation of verse 21, 
from R. V. VII. 91. 3, 5. 



iLl 



238 THE TEXTS OF THE [BOOK XXV II 

29 Drawn by thy team, V4yu, come ; to tbee is offered this> 

the pure. 
Thou visitest the presser's house. 

30 Vayu, the bright ia offered thee, best of the meath at holy 

rites. 
Come thou to drink the Soma juice, God longed-for, on thy 
team-drawn car. 

31 Lover of worship, leader, come Vayu with thought, to sacrifice. 
Propitious with propitious teams ! 

32 With all the thousand chariots that are thine, Viyu, come 

to us. 
Team-drawn, to drink the Soma juice. 

33 Come thou with one, and ten, Self-Eiistent ! with two 

unto the sactifice, and twenty. 
Three are the teams and thirty which convey thee. Vayu, 
in this place utiyoke thy coursers. 

34 Wonderful Vayu, Lord of Truth, thou who art Trashtar's 

Son-in-law, 
Thy saving succour we elect. 

35 Like kine unmilked we call aloud. Hero, to thee and sing 

thy praise. 
Looker on heavenly light. Lord of this niOTing world, Lord, 
Indra ! of what movetb not. 

36 None other like to thee, of earth or of the heavens, hath 

been or ever will be born. 
Desiring horses, Indra, Bounteous Lord! and kine, as raeri 
of might we call on thee. 

37 That we may win us wealth and power, we poets call on 

only thee. 
In war men call on thee, Indra 1 the hero's Lord, in the 
steeii's race-course call on thee. 

38 As such, Wonderful, whose hand holds thander, praised 

as mighty, Caster of the Stone ! 

29 Taken from R. V. II. 41 2. The pure: Soma juice, 

30 Taken from R. V. IV. 47. 1. 
32 R. V. 11. 41. 1. 

34 R. V. VIII. 26. 21. Tvashtar's Son-in-law : the commentators give no 
satisfactory explanation. Sarany u (who is perhaps Ushas, Dawn), Tvashtar't 
daughter, was wedded to Vivasvdu who cannot be identified with Vftyu. 
See Hillebrundt, Vedische Mythologie, I. p. 521. 

35 R. V. VII. 32. 22. Moving world: all animated beings. 
3(5 R. V. VII. 32. 23. 

37 R. V. VI. 4t). 1. In war: literally, in, or among, foes. 

38 R. V. VI. 46. 2. The Stone: the thunderbolt. 



YERSE 45.1 WHITE YAJURVBDA. i3& 

Pour on us boldly, Indra, kine and chariot-steeds erer to be 
the conqueror's strength. 

39 What succuur will he bring to us, wonderful, eTer-prosp«ring 

Friend ? 
With what moat mighty company ] 

40 What genuine and most liberal draught will spirit thee with 

juice to burst 
Open e'en strongly-guarded wealth ? 

41 Do thou who an. protector of ns thy friends who praise thee 
With hundred aids approach us. 

42 Sing to your Agni with each song, at every sacrifice, for 

strength. 
Come, let us praise the Wise and Everlasting God even as a 
well -beloved Friend. 

43 Protect us, Agni, through the first, protect us through the 

second hymn. 
Protect us through three hymns, Lord of Power and Might; 
through four hymns, Vasu ! guard thou us. 

44 The Son of Strength ; for is he not our Friend 1 Let us serve 

him for offering our gifts. 
In battles may he be our help and strengthener, yea, be the 
saviour of our lives. 

45 Thou art Sariivatsara ; thou art Parivatsara ; thou art Id&- 

vatsara ; thou art Idvatsara ; thou art Vntsara. 
Prosper thy Dawns ! Prosper thy Day-and-Nights ! Prosper 

thy Half-months, Months, Seasons, and Years ! 
Combine them for their going and their coming, and send 

them forw^ard on their ordered courses. 
In eagle's shape thou art piled up and layered. With that 

divinity, Angiras-like, lie steady. 

39 This and the two following verses are taken from R. V. IV. 31. 1—3. 

42 R. V. VI. 48. 1. 

43 R. V. VIII. 49. 9. First, etc.: tbe numbers probably have reference to 
the four quarters of the sky.— Luflwig. According to Mahidhara, first re- 
fers to the Rig ; second to the Yajur ; three to Rig, Yajur, Sdma; four to 
these three and Nigada or loud recitation. 

44 R. V. VI. 48. 2. A continuation of verse 42. Son of Strength: in the 
accusative case governed by 'let us praise' in the preceding verse. 

45 The formulas contained in this ver.se are to be employed in the Agni- 
chayana ceremony at the time when the Sacrificer touches as much as he can 
of the surface of the newly-constructed Fire-altar. See XVII. 2. Agni is 
addressed, as identified with PrajMpati the Presiding Deity of the Year and 
with the Altar. Sumvatsara and the rest are the names given to the years 
of tlie five year cycle intended, with the aid of an intercalary month, to 
adjust the difference between the lunar and the solar year. See Zimmer, 
Altin<iisches Leben, p. 370. In eagle's shape: see XL, first note. Thou: 
the Fire-altar. Angiras-like: as thou didit when constructed by Angiras. 
See XII. 53; XI. 9. 



BOOK THE TWENTY-EIGHTH. 



On the earth's centre, at libation's place let th§ Priest wor- 
ship Indra with the kiudling-stick. 

The mightiest of the lords of men is kindled on the height 
of heaven. 

Let him eujoy the butter. Hotar, worship. 

2 Him let the Ho tar worship, him Tanunapat with ready aids; 

the conqueror never overcome, 
Indra, the God who finds heaven's light on paths most rich 
in pleasant sweets, with Narasamsa all aglow. Let Mm 
enjoy, etc., as in verse 1. 

3 With viands let the Hotar worship Indra immortal, praised, 

receiver of oblationsj. 
The God, the equal of the Gods in vigour, the thuuder- 
wielder, breaker-down of castles. Let him ©ujoy, et-c. 

4 Let the Priest worship Indra, Bull who sitteth on hacred 

grass, doer of manly actions. 
Let him be seated on the grass with Vasus and Rudras and 
Adityas for companions. Let him enjoy, etc. 

5 Let the Priest sacrifice. The Doors have strengthened In- 

dra, his force and conquering might and vigour. 
At this our worship let the Doors be opened, easy to pass, 
the strengtheners of Order : wide let them open out for 
bounteous indra. Let them enjoy, etc. 

6 Let the Priest sacrifice to Night and Morning, the teeming 

Cows of Indra, Mighty Mothers. 
Indra their calf with lustre have they strengthened, even 
as two mothers of a calf in common. Let them enjoy, etc 

7 Let the Priest worship both the heavenly Hotars, Frieudii, 

Leeches, healing Indra with oblation. 
The sages, Gods preeminent for wisdom bestow on Indra his 
surpassing power. Let them enjoy, etc. 



This Book is closely connected with, and supplementary to, Books XIX.— 
XXI. which treat of the Sautrdman! ceremony. 

1 Verses 1 — 11 form an Aprl or Pr()[)itiatory Hymn. See XX. 37, note. 
The Priest : the divine Hotar in heaven, whose example the human H{)tar if 
to follow. Eai'tlis centre : the altar. Hotar : the human Hotar is addressed. 

2 TanHnapdt: Son of Himself; Agni as continually reproduced frum 
other fire. Nard»um,sa : Praise or Desire of men ; Agni. 

3 Castles : the cloud-castles of the demons who withhold the run. 
5 Doors : of the sacriticifil hall. 

7 Uotars : !• irmamental and Terrestrial Agni. 



VBRSB 14.] WBITE YAJURVEDA. 241 

S Let the Priest offer sacrifice to the three Goddesses and balm. 
Let the three triple active Ones, let Idi and Saras vat! and 
Bh&rati the mighty Dames, Consorts of Indra, who receive 
our sacrificial offerings, enjoy the butter, etc. 

9 Let the Priest worship Tvashtar radiant Indra, Physician 
good at sacrifice, graced with butter. 
Multiform and prolific, rich and bounteous. Let Tvashtar, 
giving wondrous powers to Indra, enjoy, etc. 

10 Let the Priest worship him, the Forest-Sovran, the Immola- 

tor. Lord of Hundred Powers, the lover of the prayer, the 
friend of Indra. 
Balming with mead, may he on easy pathways sweeten our 
saerifice with savoury butter. Let him enjoy, etc. 

11 Let the Priest offer sacrifice to Indra ; with Hail ! to Gods 

of butter ; with Hail 1 to Gods of marrow ; with Hail ! 
to Gods of drops; with Hail ! to Gods of offerings paid with 
Svaha ; with Hail ! to Gods of sacrificial hymns. 
All-hail ! May butter-drinking Gods and Indra rejoicing 
taste the butter. Hotar, worship. 

12 Vigorous, strewn by Gods upon the altar the right Gods' 

sacred Grass hath strengthened Indra. 
Out in the day, cherished by night it hath surpassed those 
who have sacrificial Grass with wealth. For gain of riches 
let him taste. Pay sacrifice. 

13 Firm, closely joined, the Doors divine have strengthened 

Indra in the rite. 
Pressed by a calf or tender boy may they drive off the 
courser as he tosses up the sand. For gain of wealth let 
them enjoy. Pay sacrifice. 

14 Morning and Night, the Goddesses, have called on Indra as 

the rite advanced. 
May they well-pleased and ordered well make the Celestial 
Tribes come forth. For gain of wealth let them enjoy. 
Pay sacrifice. 

8 Three Goddesses: see XX. 43. Active Ones: said to mean Agni, V&yu, 

Sfirya. 

9 Radiant Indra : identi6ed with, or mighty as, Indra. Multiform : as 
creator of all living beings. 

10 Forest- So vr an : Vanaspati, the Sicrificial Stake. See XX. 46, note. 

11 Of drops: who enjoy the dripping fat or marrow. Cf. XX. 46. 

13 Pressed by a calf etc, : that is, easily closed for protection from raiders. 
Cf. R. V. VI. 28. 4. 

1 4 Celestial Tribes : Vasus, Rudras, Adityas, All-Gods, Maruts, etc. 

16 



242 THE TEXTS OP THE [BOaK XXVIIl 

15 Two Goddesses, wealth-givers, kind, have heightened radiant 

Indra's strength. 
One drives away hatreds and sins ; the other shall bring the 

Sacrificer boons and treasure. 
Instructed, let them both enjoy, for gain of wealth. Pay 

sacrifice. 

10 Bringers of strengthening sacrifice, the Goddesses, the teem- 
ing Cows, have prospered Indra with their milk. 

Let one bring food and energy, the other feast and banqueting. 

Bringers of strengthening sacrifice, allotting the several por- 
tions they have put together old energy with new and new 
with olden, strengthening boons and treasures for the 
Sacrificer. Instructed, let them, etc., as in verse 15. 

17 The two Celestial Hotars, Gods, have heightened radiant 

Indra's mijjht. 
Freed from slain sinners these have brought the Sacrificer 
wealth and boons. Instructed, let them, etc. 

18 Goddesses three, three Goddesses have heightened their 

Lord Indra's strength. 
One, Bh^rati, hath touched the sky, Sarasvat! the saorifioa 
with Rudras, and, enriched with wealth, Idk the home- 
steads of the folk. For gain of wealth let them enjoj. 
Pay sacrifice. 

19 The radiant Indra, Praise of Men, thrice-shielding, borne oa 

three car-seats, hath heightened radiant Indra's strength. 
Set on a hundred white-backed cows, yea, on a thouMUMJ 
forth he goes. Mitra and Varuna alone deserve to be his 
Hotar-Priests, Brihaspati his Chanter, and the AbvIds bis 
Adhvaryavas. For gain of wealth let him enjoy. Pay 
sacrifice. 

20 Vanaspati, a God with Gods, with golden leaves, sweet 

bou^^hs, fair fruit, hath heightened radiant Indra's strength 
Sky with his summit hath he touched, and firmament, and 
stablished earth. For gain of wealth let him enjoy. Pa} 
sacrifice. 



16 Ttpo Goddesses: Heaven and Earth, or Day and Night. 
16 Instructed: knowing reality or the true nature of things. 

19 Indra: equal to Indra; endowed with sovereign power. PratMtf 
Men : Narasamsa Agni. Three car-seats : the Sadas or Prients' shed, tks 
Havirdhftna or store of sacrificial elements, and the Agtiidhra or hearth whsM 
snored fire is kindled ; or, according to Mahidhara, the three Yedas. Com: 
as the sources of the milk and butter required for oblations. Cka»Ur: 
singer of hymns of praise. Adhvaryavas: or Adhvaryus ; the AfviiiB beiig 
invested with the functions of these priests among the Gods. 

20 Firmament : with his waist. Earth : with his foot 



VBkSS 28.] WfflTS YAJVRVBDA, 248 

^1 The grassy robe of water-plants^ divine, hath heightened 
Indra's strength. 
This, the fair seat where Indra sits, hath topped all other 
sacred grass. For gain of wealth let it enjoy. Pay sacrifice. 

22 Agni, Fair-offeriugmaker, bright, hath heightened radiant 

Indra's strength. 
To-day may Svishtakrit, Fair-offering-maker, paying good 
sacrifice, for us perform it. For gain of wealth let him 
enjoy. Pay saciifice. 

23 To-day the Sacrificer hath elected — dressing messes of cooked 

food and a rice-cake, binding a goat for Indra — Agni as 

his Uotar. 
To-day divine Vanaspati hath with a goat served Indra well. 
He hath eaten from the fat, he hath accepted the cooked 

food, he hath waxed strong with the rice-cake. 
Thee, to-day, Bishi, etc., as in XXI. 61. 

21 Let the Priest worship Aj^ni, Indra, kindled, splendidly 
kindled, excellent strength-giver, 
Lending him mighty power, Qllyatrt metre, a cow aged 
eighteen months, and vital vigour. Let him enjoy the 
butter. Hotar, worship. 

25 Let the Priest serve with sacrifice him who breaks forth, 

Tau^napUt, the germ which Aditi conceived, *p are Indra 
who bestoweth strength, 
Bringing him mighty power, the Ushnih metre, an ox of two 
years old, and vital vigour. Let him enjoy, etc. 

26 Let the Priest sacrifice to Soma, Indra, adorable, adored, 

best Vritra-slayer, strength-giver, might, to be adored 
with viands, 
Bringing him mighty power, Anushtup metre, a cow of 
thirty months, and vital vigour. Let him enjoy, etc. 

27 Let the Priest worship Indra, strength-best ower, immortal, 

with fair grass, allied with Piishau, seated on sacred grass, 
dear, everlasting. 
Bringing him mighty power, Brihati metre, a steer of three 
years* age and vital vigour. Let him enjoy, etc. 

28 Let the Priest worship the wide-opening Portals, easy to 

pass, divine. Law-strengthening, golden, Indra, the Brah- 
man Priest, the strength-bestower, 

21 Wd<er.|)Zan<« ; see XXI. 57. 

22 Fair-offering-maJcer : Sviahtakrit. See XXI. 47, 

23 Cf. XXI. 59. 

24 Cf. XXI. 60. 



244 TffB TEXTS OP THE [BOOS XXVilL 

Bringing him mighty power, the Pankti metre, a bullock 
four years old, and vital vigour. Let them enjoy the 
butter. Hotar, worship. 

29 Let the Priest worship lofty Night and Morning, well- 

decked, of varied hue, lovely to look on, Indra the Uni- 
versal, strength-bestower. 
Bringing him mighty power, the Trishtnp metre, a bullock 
four years old, and vital vigour. Let them enjoy the 
butter. Hotar, worship. 

30 Let the Priest worship both celestial Hotars, the Gods' best 

glory, sages famed for wisdom, the two companions, Indra 
strength-bestower, 
Bringing him mighty power, Jagati metre, an ox that draws 
the wain, and vital vigour. Let them enjoy the butter. 
Hotar, worship. 

31 Let the Priest sacrifice to three well-decorated Goddesses, 

gold-decked, great, lofty, Bharatid, Indra their Lord who 
giveth strength, 
Bringing him mighty power, Virdj the metre, and a cow in 
milk. Let him enjoy the butter. Hotar, worship. 

82 Let the Priest worship Tvashtar the prolific, strengthener 
of growth, maintaining varied growth and form, Indra 
who gfveth vital force, 
Bringing him Dvipad metre, mighty power, and an ox fall- 
grown. Let him enjoy the butter. Hotar, sacrifice. 

33 Let the Priest serve with sacrifice the Forest Lord Vanaspati, 
the Immolator, hundred-powered, praise-worthy, golden- 
leafed, who wears the girdle, loved, the gracious Lord, 
Indra who gives the strength of lifd, 
Giving him Kakup metre, mighty power, a barren, a calf- 
slipping cow, and vital vigour. Let him enjoy the butter. 
Hotar, sacrifice. 

3i Let the Priest ofifer worship to the Svahakriti Goddesses, to 

Agni Household Lord apart, to Varuna the Leech and 

Sage, might, Indra who bestoweth strength. 

Bringing him Atichhandas metre, great and mighty power, 

. a strong bull, in his prime, and vital vigour. Let them 

enjoy the butter. Hotar, sacrifice. 



31 BhdratU : that is« Bh4rati and her two oonstant companionB, Sana- 
vatt and Id4. 

33 The girdle * the eord with which the victim is attached. 

84 Svdhdkriti Goddesses : the deities of the Pray&jas or Foie-offerings; 
Introductory* OblatijQB deified. 



VBR8B 48.] WBITS YAJURVSDA. SI5 

35 The Grass divine hath added might to radiant Indra strength- 

giver, 
Laying in Indra wondrous power and sight and strength by 
Gayatn. For gain of wealth let him enjoy the butter. 
Offer sacrifice. 

36 The Doors divine have magnified bright Indra, who bestoweth 

strength. 
With Ush^ih laying mighty power in Indra, vital breath 
and force. For gain of wealth let them enjoy the butter. 
Offer sacrifice. 

37 Morning and Night, divine Ones, have strengthened bright 

ludra, strength -giver, the Goddesses advanced the God, 
With the Aaushtup laying power in Indra, strength and 
vital force. For gain of wealth let them enjoy. Fay 
sacrifice. 

38 Kind, bounteous, and divine, they have strengthened bright 

Indra, force-giver, the Goddesses advanced the God, 
Laying in Indra power and force and hearing with the 
Brihati. For gain of wealth let them enjoy. Pay sacrifice. 

39 Bringers of strengthening sacrifice, the Goddesses, two teem- 

ing cows, have heightened Indra's power with milk, 
Laying bright power in Indra with Pankti, and vital energy. 
For gain of wealth let them enjoy. Pay sacrifice. 

40 The Gods, two heavenly Hotars, have strengthened bright 

Indra, force-giver, those Gods have magnified the God, 
With Trishtup giving Indra power, impetuous might, and 
vital strength. For gaiu of wealth let them enjoy. Pay 
sacrifice. 

41 Goddesses three, three Goddesses have heightened their 

Lord Indra's strength, his who bestoweth vital force. 
Laying in Indra power and might and vital strength with 
Jagati. For gain of wealth let them enjoy. Pay sacrifice. 

42 The God, the Praise of all men, hath strengthened bright 

Indra force-giver, the God hath magnified the God, 
Laying in ludra with Viraj beauty and power and vital force. 
For gain of wealth let him enjoy. Pay sacrifice. 

43 The God the Forest Sovran hath strengthened bright Indra, 

force-giver, the God hath magnified the God, 
With Dvipad storing Indra with fortune and power and vital 
strength. For gain of wealth let him enjoy. Pay sacrifice. 

38 They : the deities of the Anuy&jas or Post-offerings. 

42 Vir^ : the metre of that name, four P^as of ten syllables each. 



216 WHITE YAJURVEDA. [BOOS XXVllL 

44 The Grass divine of water-plants hath helped bright Indra 

force-giver, the God hath magnified the God, 
Laying in Indra mighty power with Kakup, fame and vital 
strength. For gain of wealth let it enjoy. Pay sacrifice. 

45 Agni, the God who makes fair rites, hath strengthened 

Indra force-giver, the God hath magnified the Grod, 
Laying with Atichhandas power in Indra, sway, and vital 
strength. For gain of wealth let him enjoy. Pay sacrifice* 

46 To-day the Sacrificer hath elected, etc., as in verse 23. 

To-day divine Vanaspati, etc. 

Thee, to-day, Eishi, etc. 



44 Kakup: a metre of three Pddas, 8 + 12 + 8 syllableB. 

45 AtichKandas: hypermeter; any metre of more than forty-eight syl- 
lables. 



« — ii^Ss — » 



BOOK THE TWENTY-NINTH. 



Beckino the treasure-house of prayers, Agni, eukiudled, 

pouring forth sweet-tasted butter, 
Swift-moviug, bearing curd, Jatavedas, bear what they 

love to the Gods' habitation. 

2 Balming the paths that lead to heaven with fatness, let the 

Steed go unto the Gods well-knowing. 
Courier, the Quarters of the sky attend thee ! Bestow thou 
food upon this Sacrificer. 

3 Thou, Steed, art meet for laud and veneration ; swift, fit for 

sacrifice art thou, Courser. 
In concert with the Gods aud Vasus Agni Omniscient waft 
thee a contented bearer ! 

4 Pleased with much Sacred Grass which we have scattered 

wide spread upon the earth, a pleas8nt carpet. 
Joined with the Gods may Aditi, accordant, bestowing bliss 
award it happy fortune. 

5 May these your Doors divine that wear all colours, auspi- 

cious, with uplifted leaves unfolding, 
Lofty and closely fitted aud sonorous, rich in adornment, 
offer easy passage. 

6 Your two Dawns rich in gold and varied colour, travelling 

on 'twixt Varuna and Mitra, 
Acquainted with the face of sacrifices, I settle here within 
the home of Order. 

7 Your two chief Hotars have I pleased, bright-coloured, borne 

on one car, Gods who behold all creatures. 
Those who prepare your rules and ordinances aud make you 
see the light by their direction. 

8 Bharatt with Adityas love our worship ! Sarasvati with 

Rudras be our helper, 
And I d^ in accord, invoked with Vasus! Goddesses, place 

our rite among the Immortals. 

• i ' i ■ ,, 

This Book is supplementary to Book ZXII.—XXV. which treat of the 
Aifvamedha or Horse-Sacrifice. 

1 This and the ten following verses form an Aprl or Propitiatory Hymn. 
See XX. 37, note. 

5 Leaves : sides of the double door of the paorificial hall. 

6 Two Daxons : Morning and closely connected Night. Varuna and 
Mitra : representing, respectively, sky and earth. 

7 The light: according to Mahtdhara, the Ahavaniya fire. Direction: 
commanding them to offer aacriUca. 



2iS THE TEXTS OF THE [BOOK XXIX. 

9 The God-devoted son Tvashtar produces: from Trashtar 
springs to life your fleet-foot Courser. 
Tvashtar gave being to this All about us. Priest, worship 
here the mighty work's achiever. 

10 Let the Steed seek his home, and balmed with butter go of 

himself unto the Gods in season. 
To the Gods' world Vanaspati, well-knowing, bear our obla- 
tions which the Are has tasted ! 

11 Thou, waxing by Prajapati's strong fervour, bora quickly, 

guardest sacrifice, Agni. 
With consecrated offering go, preceding, and let the Sadhyafl^ 
Gods, eat our oblation. 

12 What time, first spriusjing into life, thou neighedst, proceed- 

ing from the sea or cloudy vapour, 
Limbs of the deer hadst thou, and eagle pinions. O Steed, 
thy birth is high ^ind must be lauded. 

13 This Steed, bestowed by Yama, Trita harnessed, and Indra 

was the first to mount and ride him. 
His bridle the Gandbirva grasped. O Vasus, from out the 
Sun ye fashioned forth the Courser. 

14 Yama art thou, Horse; thou art Aditya; Trita art thoo 

by secret operation. 
From Soma thou art thoroughly divided. They say thei» 
are three bonds in heaveu that hold thee. 

15 Three bonds, they say, thou hast in heaven to bind thee, 

three in the waters, three within the ocean. 

, ,1,1 ^^f — 1 M — m-~^rr—^ 

11 Sddhyas: eee XXIV. 27, and R. V. I. 164. 50; X. 90. 7, 16. 

12 This and the twelve follovriDg verses are taken from R. V. I. 168. 
From the tea : the Sacriticial Horse identified with the Sun who Hmb in (he 
ocean of air. 

13 Varna: according to S4yana» meaning the Controller. Agni. Tritm: 
as a Solar deity, God of the distant birthplace of the Sun. The Oonikarm: 
Yisv^vasu, a celestial being connected with the Sun and regjurdttd m th» 
chief of that class of semi-deities. 

14 yama; Agni, according to Sdyana. Aditya: the Sun. ifeerfitfir' 
ation : the mysterious efieot of sacrifice. From Soma, etc.: the uenning 
is obscure. According to Sdyana and Mahidhara, the tranalatioB ahouUI 
be * With Soma thou art thoroughly united ', that is, identified with tlift 
Hoon. This would certainly be preferable if vipriktih, excluded separated, 
could possibly mean 'united^.* Three bonds: According to StVya^a, Us 
* media of oiigin,' the Vasus, Aditya, and Heaven. 

15 The vfaters : meaning here, says Suyana, the habitaMe world^ the 
bonds being seed, rain, and tillage. Ocean : of air, in which the homd^ are 
oloud, lightning, and thunder. Varuna : on account of the three bonds 
with which Yaru^a binds the sinner. See R. V. I. 24. 15. 



VBRSS 22] WEITS YAJURVBDA, 249 

To me thou seemest Yaruna, Coarser, there where thej 
say is thy sublimest birthplace. 

16 Here, Courier, are the places where they grooned thee; 

here are the traces of thy hooves as winner. 
Here have I seen the auspicious reins that guide th^e, which 
those who guard the holy Law keep safely. 

17 Thyself from far I recognized in spirit, a Bird that from be- 

low flew through the heaven. 
I saw thy head still soaring, striving upward by patas un- 
soiled by dust, pleasant to travel. 

18 Here I beheld thy form matchless in beauty, eager tc win 

thee food at the Cow*s station. 
Whene'er a man brings thee to thine enjoyment, thou 
swallowest the herbs, most greedy eater. 

19 After thee, Courser, come the car, the bridegroom, the kine 

come after, and the charm of maidens. 
Full companies have followed for thy friendship: the patten 
of thy vigour Gods have followed. 

20 His horns are golden and his feet are iron. Less fleet than 

he, though swift as thought, was Indra. 
The Gods came only to the oblittiou-banquet of him who 
mounted first of all the Courser. 

21 Symmetrical in flank, with rounded haunches, mettled like 

heroes, the celestial Coursers 
Put forth their strength like swans in lengthened order when 
they, the Steeds, have reached the heavenly causeway. 

22 A body formed for flight hast thou, Charger ; swift as the 

wind in motion is thy spirit. 
Thy horns are spread abroad in all directions ; they move 
with restless beat in wildernesscH. 

16 Who guard the holy Law : the Gods who maintain the order of the 
universe. Here the reference is to the course of the Sun, with whom the 
Horse is identified. 

\7 A Bird: the swiftly •moving Sun. 

18 Food : in the shape of oblations. The Covft station: the chief. place 
of earth, the Cow being the altar. Mahtdhara explains it as the station o£ 
the Bull, that is, the disc of the Sun : ' I beheld thy form in the disc of 
the Sun.* Most greedy eater: regarded as an earthly horse. 

20 Bis horns : according to S^yana his mane is intended. There may 
be a reference also to the rays of the Sun. Bim who mounted : Indra, as 
is said in verse 13. 

21 The horses of the Sun are spoken of. The eiAct meaning of two of 
the epithets is uncertain. 

22 Thy hornt: here, perhaps, meaning hoofs. 



150 TEE TEXTS OP THE [BOOK XXIX. 

23 The stnng Steed hath come forward to the slaughter, ponder- 

ing ^ith a mind directed God-ward. 
The gcat who is his kia is led before him : the sages and the 
singers follow after. 

24 The Steed is come unto the noblest mansion, is come unto 

his Father and his Mother. 
Thb day shall he approach the Gods, most welcome : then 
\e declares good gifts to him v/ho worships. 

25 Tlou in the house of man this day enkindled worshippest 

Gods, a God, Jaitavedas. 
TTealthy in friends ! observant, bring them hither. Thou 
art a sapient envoy, full of wisdom. 

26 Tanunapat, fair-tongued, with sweet mead balming the 

paths and ways of Order, make them pleasant. 
Convey our sacrifice to heaven, exalting with holy thoughts 
our hymns of praise and worship. 

37 With sacrifice to these we with laudations will honour holy 
Naralsamsa's greatness — 
To these the pure, most wise, the thought-inspirers, Godi 
who enjoy both sorts of our oblations. 

28 Invoked, deserving laud and adoration, Agni, come acco^ 

dant with the Vasus. 
Thou art, vigorous One, the Gods' Invoker, so, best of 
Sacrificers, bring them quickly. 

29 By rule the Sacred Grass is scattered eastward, a robe to 

clothe the earth when dawns are breaking. 
Widely it spreads around and far extended, fair for the €rodl 
and bringing peace and freedom. 

30 Let the expansive Doors be widely opened, like wives who 

deck their beauty for their husbands. 
Lofty, celestial, all-impelling Portals, admit the Gods and 
give them easy access. 



23 T?ie goat : te be attached to the Hone at the sacrificial stake. 

24 Noblest maruion : heaven, to which he goes by sacrifice. HU Fatkif 
and hit Mother: Heaven aud Earth. 

25 This and the following verse are taken from R. V. X. 110. 1, 2. 

26 Order: sacrifice. 

27 Both sorts : libations of Soma juice and offerings of clarified ImtUr. 
rice-cakes, etc. 

28 This and the eight following verges are taken from R. V. X. 110. 
8— U, forming, with verses 25 and 26, a complete Aprt or FropitbloiT* 
Hymn. 



VEnSE 39.] WHITE TAJURVEDA. 261 

31 Pouring sweet dews, let holy Night and Morning, eadi 

close to each, be seated at their station — 
Lofty, celestial Dames, with gold to deck them, assuming 
all their fair and radiant beauty. 

32 Come the two chief celestial sweet-voiced Hotars, arranging 

sacrifice for man to worship, 
As singers who inspire us in assemblies, showing the east- 
ward light with their direction ! 

33 Let Bh&ratt come quickly to our worship, and Ida showing 

like a human being. 
So let Sarasvatl and both her fellows, deft Goddesses, on 
this fair grass be seated. 

31 Hotar more skilled in sacrifice, bring hither with speed to- 
day God Tvashtar, thou who knowest. 
Even him who framed these two, the Earth and Heaven, 
the Parents, with their forms, and every creature. 

35 Send to our offerings which thyself thou balmest the Com- 

panies of Gods in ordered season. 
Agni, Yanaspati, the Immolator sweeten our offered gift 
with mead and butter. 

36 Agni as soon as he was bom made ready the sacrifice and 

was the Gods' preceder. 
May the Gods eat our offering consecrated according to the 
true Priest's voice and guidance. 

37 Thou, making light where no light was, and form, men ! 

where form was not. 
Wast born together with the Dawns. 

38 The warrior's look is like a thunderous rain-cloud's when, 

armed with mail, he seeks the lap of battle. 
Be thou victorious with un wounded body : so let the thick- 
ness of thine armour save thee. 

39 With Bow let us win kine, with Bow the battle, with Bow 

be victors in our hot encounters. 
The Bow brings grief and sorrow to the foemau: armed with 
the Bow may we subdue all regions. 

32 Eastern light : the Ahavantya fire : cf . vtrse 7. 

37 Taken from R. V. 1. 6. 3, which is addressed to Indra and the Maruts. 
Th<m : the Suo, with whom Agni is ideutified. men I : perhaps merely 
an exclamation expressive of admiration. If the Maruts be meant, the 
words thou, makingf wast born may apply to these Oocis as ODe company. 

38 In connexion with the Horse, who plays a most important part in 
raids and battles^ the bow and various implements of war are eulogized in 
fourteen verses taken from R. V. VI. 75 and six from R. V. YI. 47. 26-^1. 



252 TES TEXTS OF TBB [BOOK XXJJL 

40 Close to his ear, as fain to speak, She presses,^ holding her 

well-loved Friend in her embraces. 
Strained on the Bow, She whispers like a woman — this Bow- 
string that preserves us in the combat. 

41 These, meeting like a woman and her lover, bear^ moth6^ 

like, their child upon their bosom. 
May the two Bow-euds, starting swift asunder scatter^ in 
unison, the foes who hate us. 

42 With many a son, father of many daughters, He clangs and 

clashes as he goes to battle. 
Slung on the back, pouring his brood, the Quiver yanquishes 
all opposing bauds and armies. 

43 Upstanding in the Car the skilful Charioteer guides bia 

strong Horses on whitherso*er he will. 
See and admire the strength of those controlling Beina whidk 
from behind declare the will of him who drives. 

44 Horses whose hoofs rain dust are neighing loudly, yoked te 

the Chariots, showing forth their vigour. 
With their forefeet descending on the foemen, they, never 
flinching, trample and destroy them. 

45 Car-bearer is the name of his oblation, whereon are laid hii 

Weapons and his Armour. 
So let us here, each day that passes, honour the helpful Otf 
with hearts exceeding joyful. 

46 In sweet association lived the fathers who gave us life, pro- 

found and strong in trouble. 
Unwearied, armed with shafts and wondrous weapons, frea^ 
real heroes, conquerors of armies. 

40 She: the bowstring, well-loved friend : the arrow. Whitp^i Mfc«« 
woman : ' twangs like the scream of a woman.' — Muir. But the faint waod 
made by the string while it is being drawn to the ear is intended, fiomtr 
likens the sound to the voice of a swallow. 

41 These: the two ends of the bow. Like a woman and her lover: ^ 
'drawing close like two women to their lovers.' Their child: the arrow. 

42 With many a son : the quiver is called the father of sons and daughterly 
it is said, because the words signifying arrow are both masculine and feminine 

45 Car-bearer : rathavdhana^i : a platform, stand, or truck on which tiM 
chariot is placed when not in use. The word seems in this place to mett 
also the oblation offered by the warrior to the ideal war-chariot peraoniiiedi 
or to a tutelary deity of chariots. 

46 There is no verb in this stanza, and the only substantive, piiare^ 
fathers, is explained by both Commentators as pdlayitdrafi, guards, deftn* 
ders, that is, apparently, those who attend the chariot of the chiei. Pi^ 
fessor Wilson, following S&yana, translates : * The guards (of the chariot)^ 
revelling in the savoury (spoil), distributors of food, protecton in oalamillf 
armed with spears, resolute, beautifully arranged, strong in arroWi, ii|fili» 
cible, of heroic valour, robust, and conquerors of numeroos hosts.' 



VSR8E 56.] WEITB TAJlTRVEDA. 258 

47 The Br&hmans, and the Fathers meet for Soma draughts, 

and, graciously ioclioed, unequalled Heaven and Earth. 
Guard us from evil, Pdshan ! guard us strengtheners of 
Law ! let not the evil-wisher master us. 

48 tier tooth a deer, dressed in an eagle's feathers, bound with 

cow-hide, launched forth, She flieth onward. 
There where the heroes speed hither and thither, there may 
the arrows shelter and protect us. 

49 Avoid as thou whose flight is straight, and let our bodies 

be as stone. 
May Soma kindly speak to us, and Aditi protect us well. 

50 He lays his blows upon their backs, He deals his strokes 

upon tbeir thighs. 
Thou Whip who urgest horses, drive sagacious chargers in 
the fray. 

51 It compasses the arm with serpent windings, fending away 

the friction of the bowstring : 
So may the Brace, well skilled in all its duties, guard man- 
fully the man from every quarter. 

52 Lord of the Wood, be firm and strong in body : be, bearing 

us, a brave victorious hero. 

Show forth thy strength, compact with straps of leather, 
and let thy rider win all spoils of battle. 

53 Its mighty strength was borrowed from the heaven and earth : 

its conquering fovce was brought from sovrans of the wood. 
Honour with holy gifts the Car like Indra's bolt, the Car 
bound round with straps, the vigour of the floods. 

54 Thou bolt of Indra, Vanguard of the Maruts, close knit to 

Varuna and Child of Mitra, — 
As such, accepting gifts which here we offer, receive, God- 
like Chariot, these oblations. 

55 Send forth thy voice aloud through earth and heaven, and 

let the world in all its breadth regard thee ; 
Drum, accordant with the Gods and Indra, drive thou 
afar, yea, very far, our foemen. 



47 The Brdhmana and the Fathers : or, perhaps, the sacerdotal Fathers. 
The stanza, which is grammatically difficult, seems out of plaoe. 

48r ^er tooth a deer : the point of the arrow is made of a piece of deer's horn 
attached to the shaft with leather strings. The butt of the arrow is feathered. 

50 Jle: the whip. 

51 It: the brace or guard worn on the archer's left arm, fastened on 
with leather straps. 

52 Here follow six verses from R. V. VI. 47. 26 — 31 in praiee of the Chariot 
and the Drum. Loi'dofthe Wood: tall tree, the timber of which theCaris made. 

55 Drum : the dunduhhi here addressed and glorified was a sort of 
loud kettledrum like those which are stiU used. 






254 WHITE YAJVRVEDA. [BOOK XXIX 

56 Thunder out strength and fill us full of vigour : yea, thun* 

der forth and drive away all dangers. 
Drive hence, War-drum, drive away misfortune : thou art 
the Fist of Indra : show thy firmness. 

57 Drive hither those, and these again bring hither : the War- 

drum speaks aloud as battle's signal. 
Our heroes, winged with horses, come together. Let our oar- 
warriors, Indra, be triumphant. 

58 The black-necked victim belongs to Agni; the ewe to Saras- 

vati; the brown victim is Soma's; the dusky P^haii's; 
the white-backed is Brihaspati's ; the dappled belongs to 
the All-Gods ; the red to Indra; the spotted to the Maruts; 
the strong-bodied to Indra-Agni; one with white marks be- 
low to Savitar; to Varuna a black ram with one white foot 

59 To Agni Anikavan is sacrificed a red-marked ox ; two with 

white spots below are for Savitar ; two with silvery navela 
for Piishan ; two yellow hornless he-goats for the All-Gods; 
a spotted one for the Maruts ; the black-faced he-goat is. 
Agni's; the ewe is Sarasvatt's; the ram is Varuna's. 

60 To Agni of the Gayatri, of the Trivrit hymn and of the 

Rathantara Saman is to be offered a rice-cake on eight 
potsherds ; to Indra of the Trishtup, the Pafiehadafa 
hymn and the Brihat S4man one on eleven potsherds; to 
the All-Gods of the Jagati, the Seventeenfold hymn and 
the Vairupa Sllman, one on twelve potsherds ; to Mitn- 
Yaruna of the Anushtup, the Ekavimsa hymn, and tlie 
Vairija Saman, a mess of curdled milk ; to Bfihaspati of 
the Pankti metre, the Trinava hymn, and the S^kvam 
Stlman, an oblation of rice boiled in milk ; to Savitar of 
the Ushnih, the Thirty-threefold hymn, and the Raivata 
Saman, a rice-cake on eight potsherds ; a mess of boiled 
rice is to be made for Praj^pati ; the same for Vishnu's 
Consort Aditi ; to Agni Vaisvanara is to be offered a rioe- 
cake on twelve potsherds, and to Anumati one on eight. 

57 Drive to us the cows of the enemy and send our own home in safety. 
Or, as Mahldhara explains, understanding sendh, troops, instead of oowa^ 
with the feminine pronoun : Drive thither away the troops of the enemy, 
and rally ours aud lead them to victory. 

58—60 These verses are supplementary to the list of sacrifioial animaJB 
in Book XXIV. 

59 Antkavdn: having a face or an army (of pointed rays) ; perhaps, wtin 
the front or van of the army. See Sacred Books of the East, XIL p. 408, nota 

60 Of the Gdyatriy etc. : praised in the metres, hymns, aAd R^mMy 
named in the verse. Anumati: divine Grace or Favour shown in the Qodd, 
acceptance of oblations, personified as a female deity. Vitknu*$ Comort 
Aditi: only in this place and in a passage of the Taittirtya-Samhiti il 
Aditi said to be the wife of Vishnu. In the Epic and Purftuic mytluwjgy «kt 
is the wife of Kasyapa and the mother of Vishnu in his Dwarf Incarnatioxi. 



BOOK THE THIRTIETH. 



Our sacrifice, God Savitar! 'speed onward: igeed to his share 

the sacrifice's patrun. 
May the Celestial Gaudharva, cleanser of :hought and will, 

make clean our thoughts and wishes. 
The Lord of Speech sweeten the words wj utter ! 

2 May we attain that excellent glory of Sa'itar the God : 
So may he stimulate our prayers. 

3 Savitar, God, send far away all trouhies md calamities, 
And send us only what is good. 

4 We call on him distributer of wondrous bmnty and of wealth. 
On Savitar who looks on men. 

5 For Brahman ( Priesthood ) he binds a Brahman to the 

stake ; for Kshatra ( Royalty ) aRaj;nya; for the Maruts 
a Vaisya; for Penance a Sudra; for Darkness a robber; 
for Hell a homicide or a man who ha> lost his consecrated 
fire ; for Misfortune a eunuch ; for Venality an Ayogu ; 
for E&ma a harlot ; for Excessive N3ise a Magadha ; 



Books XXX and XXXI. treat of the Purusbanedha or Human Sacrifice, 
an old-established custom among almost all natpns of antiquity. The cere* 
mony was to be performed by a Brahman or a lAjnnya, and was expected 
to obtain for the Sacrificer universal preemfnen<e and every blessing which 
the Horse-sacrifice might have failed to secure. The ritual resembles in 
many respects that of the Asvamedha ; man, toe noblest victim, being ac* 
tually or symbolically sacrificed instead of the Horse, and men and women 
of various tribes, figures, complexions, characters, and professions being at- 
tached to the sacrificial stakes in place of th3 tame and wild animals enu- 
merated in Book XXIV. These nominal riciims were afterwards released 
uninjured, and, so far as the text of the MThice Tajurveda goes, the whole 
ceremony was merely emblematical, a type df the allegorical self-immola- 
tion of Purusha, Embodied Spirit or the Cosmic Man. See Colebrooke, 
Miscellaneous Essays, II.; Weber, Indische Streifen, I. 54 seq. ; Wilson, 
Selected Works, II. 247 seq ; Muir, Ori'gica) Sanskrit Texts, IV. 289, note ; 
Oldenberg, Religion des Veda, p. 865 ; Booeah Chunder Dutt, Civilization 
in Ancient India, I. 274, 275 (first editicn) ; Max Miiller, Ancient Sanskrit 
Literature, 419 seq. ; Vedic India (Story cf the Nations Series), pp. 406— 
413 ; A. Hillebrandt, Ritual-Litteratur, p. 163. 

1 The verse is repeated from XI. 7. 

2 Repeated from III. 35 and XXII. 9. 

3 Taken from R. V. V. 82. 5. 

4 Taken from R. V. I. 22. 7. 

5 Lost: that is, allowed to go out. AyogH: the meaning is uncertain ; 
perhaps * a gambler,' or ' an unchaste woman,' as Prof. Weber translates in 
Indische Streifen, I. 76, where, and in the following pages. Prof. W. has 
given a version, with explanatory notes, of the whole list of victims and 
objects to which they are dedicated Mdgadha: the word meaning original- 
ly * belonging to the Magadha country (South Bah^r)' means a professional 
bard, minstrel, or panegyrist, the son of a Vaisya and a Kshatriya. 



256 THE TEXTS OF THE [BOOR XXX. 

6 For Dance i stable-master; for Song a public dancer; for 

Duty one who attends court ; for Pastime a timid man ; 
for Sport a chatterer; for Laughter an artist ; for Pleasure 
a woman-Uver; for Desire a damsel's sou; for Dexterity 
a car-builder; for Firmness a carpenter; 

7 For Trouble a potter's son; for Device an artificer; for 

Beauty a jeyelier; for Welfare a sower; for the Arrow- 
deity a makff of shafts ; for Injury a bowyer; for Action 
a bowstring-naker ; for Fate a rope-maker ; for Death a 
hunter ; for .he Finisher a dog-leader ; 

8 For Rivers a fiaierman ; for Bikshik^s a Nish&da's son ; for 

the Man-tigei a madman ; for the Gandharvas and Ap- 
sarases a Vratfa ; for Motives one demented ; for Serpents 
and Genii an untrustworthy man; for Dice a gambler; 
for Excitement a non-^mbler ; for Pisachas a woman who 
splits cane ; fo" Yatudhauas a woman who works in thorns; 

9 For Rendezvous a lover ; for Homestead a paramour ; for 

Trouble an unnarried elder brother ; for Nirriti a younger 
brother who hai married before his elder; for Misfortune 
the husband oi a younger sister whose elder sister has 
not been marriel ; for Representation a woman who em- 
broiders; for Agreement a woman who deals in love- 
charms ; for Gartulity a by-sitter; for Colour an obstinate 
man ; for Streng^ a yielding man ; 

10 For Interruptions a hunch-back ; for Delight a dwarf ; for 

Doors a blear-eyed man ; for Sleep a blind man ; for Un- 
righteousness a de&f man ; for Purifying Medium a physi- 
cian ; for Insight ac astrologer ; for Craving for Knowledge 
an inquisitive man; for Desire of extra Knowledge an 
extra-inquisitive man; for Moral Law a qnestion-solver; 

11 For Eye-diseases an elephant-keeper; for Speed a horM* 

keeper; for Nourifihment a cowherd; for Manliness a 
shepherd ; for Keenness a goatherd ; for Refreshment a 
ploughman ; for Sweet Beverage a preparer of Snr& ; for 
Weal a house-guard ; for Well-being a possessor of wealth; 
for Supervision a doorkeeper's attendant ; 



7 Tke Finisher : Antaka, another name of Death. 

8 RUcshikds: a class of evil spirits, mentioned in A. V. XII. 1. 49 in oon- 
nexiun with lions, tigers, hyenas, and wolves. Vrdtya : the chief of a band 
of nomad Nonconformists of Aryan extraction, but absolutely iudependent 
and not following the Aryan or Br&hmanist way of life. See A. V. XV. 
Pisdchat : a class of fierce and malignant imps or goblins. YdAudkAttoi : 
fiendish sorcerers. 

9 Nirriti : or Destruction. 

11 Sweet Beverage: kiUla ; see II. 34 ; III. 43 ; XX. 65. 



VEJtSS 16.1 WHITE YAJURVEDA. 2S7 

12 For Light a wood-bringer ; for Brightness a fire-kindler ; for 

the Sun's Station a besprinkler; for Highest Heaven a 
high steward ; for the World of Gods a carver ; for the 
World of Meu a distributer ; for All- Worlds a pourer-out: 
for Poverty, Affliction a stirrer-up of strife ; for Sacrifice 
a washerwoman ; for Delight a female dyer ; 

13 For Assault a thievish-hearted man ; for Homicide a slander- 

er; for Discrimination a door-keeper; for Inspection a 
door-keeper's attendant ; for Strength a servant ; for 
Plenty a runuiug footman ; for the Beloved a sweet speak- 
er ; for Safety the rider of a hor^se ; for the World of 
Svarga a dealer-out of portions ; for Highest Heaven a 
high steward; 

14 F'v»r Pasisiou an iron-smelter ; for Anger a remover ; for Yok- 

ing a yoker ; for Pain an assailatit ; for Quiet an uuyoker ; 
for Up-hill and Down-hiJl one who stands on three ley:s ; 
for Form a c»mceited man ; for Virtue a female ointment- 
maker ; for Nirriti a female scabbard-maker; for Yama 
a barren woman ; 

15 For Yama a mother of twins; for the Atharvans a woman 

who has miscarried ; for the First Year a gad-al»out ; for 
the Parivatsara one wlio has not borne a child ; for the 
Idavataara one who exceeds; for the Idvatsara one who 
transgresses ; for the Vatsara one wiio is worn out ; for 
the Stimvatsara one with grey hair ; for the Ribhus a hide- 
dresser ; for the Sadhyas a currier ; 

16 For Lakes a fisherman; for Standing Waters a fisher; for 

Tank-waters a Nishada ; for Reed-beds a fish^vender ; for 
the Opposite Bank one who gropes for fish ; for This Bank 
a fish-catcher ; fur Fords an Auda; for shallows a Mainslla; 

12 Besprinkler : a priest who contecratea a king by aspersion. High ste- 
ward : chief attendant at me.tl8. Distributer : of portions of food. 

14 Remover: nisaram; the meaning is uncertain: Niedergehender: — Weber ; 
perhaps asort of 'cLucker-out.' Threelegs: with a staffto make hi^f outing surer. 

15 Twins : the word Yama meaning originally one of twins. The Athar- 
vans : sptiUs and uhai ms, such as are contained in the Athaiya*veda. First 
Year : of the Five-year Cycle. Parivatsara, Id&vatsHra, Idvatsara, Vatsara 
are names of the other years, ^ee ZXVII. 45. Sumcatsa: the first year of 
the cycle mentioned again. Ribhus: three artificers, raised to Godhead for 
their merits. A ^i(^e'(/re«ser; alluding to the re«animation of the dead cow's 
skin by the Ribhus, that is, the refreshment aod restoration of the parched 
earth by the Rains, the Ribhus beiug Seasonal deities. See R. V. I. 110. 8. 
Sddhyjs: see XXJV. 27'; XXIX. 11. 

16 Anda : said to mean one who oatohes fish by damming up water. 
MaindLu : a netter of fi<ih. BhiUa : a BheeU ' The Bheel is a black man, only 
hairier. He cai rie:} bows and arches in his hands. When he meets you he 
shoots you jind throws your body in a ditch. By this you may know the Bheel.' 
— Indian Examinee's Answer'paper. Kirdta: a savage who lives by hunting. 

17 



258 THE TEXTS OP THE [BOOK XXI. 

for Sonnds a Bhilla ; for Caverns a Etrllta ; ibr MoantMii- 
heights a destructive savage ; for Mountains a wild man ; 

17 For Abhorrence a Paulkasa; for Colour a goldsmith; for 

Balance a merchant ; for Repentance a sluggard ; for All 
Spirits a leper; for Prosperity a watchful man; for Failure 
a sleepy man ; for Mischief a chatterer ; for Misfortune 
a shameless man ; for Undoing one who cuts up into small 
pieces ; 

18 For the Dice-king a gambler ; for the die Krita one who con- 

templates his adversary's ill luck ; for the Tret& a ffamble- 
manager ; for the Dvapara a chief manager ; for Askanda 
one who will not leave the gambling-hall ; for Mrityu one 
who approaches cows; for Antaka a Cow-killer; for 
Hanger one who goes begging to a man who is cutting 
up a cow ; for Misdeed a leader of the Charakas ; for 
Misery a robber ; 

19 For Echo areviler; for Noise a snarler; for End a very 

talkative man ; for Endless a mute ; for Sound a drum- 
mer ; for Might a Inte-player ; for Cry a flute-blower ; for 
Confused Tone a Conch-blower; for the Wood a wood- 
ranger ; for Partly- wooded Land a forest 6re guard ; 

20 For Pastime a harlot ; for Laughter a jester ; for Lust a 

woman with spotty skin ; for Might these, the head-man 
of a village, an astrologer, and a watchman; a lute-player; 
a hand-clapper, a flutist, these for Dance ; for Pleasure a 
musician ; 

21 For Fire a fat man ; for Earth a cripple ; for Wind a Ch&9- 

dala ; for Mid-Air a pole-dancer ; for Sky a bald-head ; 
for the Sun a green-eyed man ; for Stars a spotty man ; 
for the Moon a leper ; for Day a white yellow-eyed man ; 
for Night a black man with yellow eyes. 



17 Pctulkctsa: a man of very low birth, son of a NishAda and a KshatriyA. 

18 Bice-king : the ace, the die called Kali ; Krita, Tretft, DvApara, At- 
kanda being the names of the other four in general use. Who torn not feave: 
etc. : sabhdsthdnum : literally a gambh'ng-saloon pillar or post. MfUyu : 
Death. Antaka: the Finisher. Death. Wko approacMt covn: a oow-knacker 
(Kuhschinder) : — Weber. Charakas: followers of one of the principal 
!«ciiool8 of the Black Yajurveda, regarded as opponents. 

19 Forest fire guard : toreBt conflagrations, caused by the inter-friolkNi 
of dry branches and other accidents, are not uncommon in the hot wcathtr. 

20 Lu9t : an aquatic monster, according to S{l3'ana. 

21 CMnddla : a man of an impure or degraded tribe, an outcast. PoU- 
dancer: an acrobat. See The Hymns of the Higveda, I. 10. 1, note. 



VERSE 22.] WHITE YA JURY EDA. 259 

22 Now he ties up the eight followiag vftnform men : one too 
tall, one too short, one too stout, one too thiu, one too 
white, one too black, one too bald, one too hairy. These 
nrnst be neither Sddras nor Brahmans, and must be dedi- 
Gated to Praj&pati. 

A minstrel, a harlot, a gambler, and a eunuch — neither of 
Sddra nor Brahman oaste — are to be dedicated to Praja- 
pati. 

22 dHnttrd : Hftgadha ; see verse 5. 




BOOK THE THIRTY-FIRST. 



FuRUSHA hatb a thousand heads, a thousand eyes, a thou- 
sand feet. 

Pervading earth on every side he fills a space ten fingers 
broad. 

2 Purusha is in truth this All, what hath been and what yet 

shall be ; 
Lord, too, of immortality which waxes greater stiU by food. 

3 So mighty in his grandeur; yea, greater than this is Ptlrusha. 
All creatures are one fourth of him, three fourths eternal 

life in heaven. 

The ceremony is continued and concluded. The Brahman priest recites 
to the assembled human victims the famous Purusha Hymn (verse 1 — 16), 
taken, with transpositions and variations, from R. V. X. 90 (A. V. XIX. 6), 
which celebrates the mystical immolation of Purusha, the origin of all cnia- 
tion, of which the Purushamedha or Human Sacrifice is an emblematical 
representation. 

1 Parmha : the Person, embodied spirit, or Man personified and regard- 
ed as the soul and original source of the universe, the pers<mal and life- 
giving principle in all animated beings, \& said to have a tkoumnd, that is, 
innumerable, headSj eyeSy and/ec^ as being one with all created life. In 
the A. V. version arms has been substituted for headSj to agree, apparently, 
with the numbers of eyes and feet. A space ten fingen broad: the regioa 
of the heart of man wherein the soul was supposed to reside. Although* 
as the U-iiversal Soul, Purusha pervades the universe, as the Individual 
Soul he is enclosed in a space of narrow dimensions. Of. A. V. IV. 16. 3. 
' The loins of Varuna are both the oceans, and this small drop of water, tOQ| 
contains him ' ; one of the recently discovered Logia or Sayings of Jeens is 
to the same effect : * cleave the wood, and thou wilt find me; lift the 8t<HM^ 
and I am there/ 

2 The second liue is variously explained. The meaning of the wordl 
seems to be : he is lord of immortality or the immortal world of the GK)di, 
which grows greater by food, that is, by the sacrificial offerings of men. 
According to Sdyana : he is the lord or distributer of immortality beoaose 
he becomes the visible world in order that living beings may obtain the 
fruits of their actions and gain mohiha or final liberation from their boiidt; 
* he is also the lord of immortality ; for he moimts beyond (his own oondi" 
tion) for the food (of living beings).' — Wilson. Colebroke translates the 
line : * he is that which grows by nourishment, and he is the distributer of 
immortality.' Muir renders it by i-^* He is also the lord of immortali^ 
since by food he expands.' According to the paraphrase in the BKdgamlM 
Purdna, the meaniug of the last clause is : * since he hath transcended 
mortal nutriment.* Prof. Ludwig's version is : ' auch uber die unsterblioh- 
keit gebietend, [da er,] was duroh speise [ist,] weit Uberragt, ruling alio 
over immortality, [since he] far transcends what [exists] through food ; bat 
in his Commentiiry a somewhat different explanation is given. * Ruling over 
immortality, he was all that grows by food.' — Peterson. 

3 Eternal life : amritam : immortality, or the immortal (lode. 



tBRSlS lOJ WSlTS YA^URVMBA. 261 

4 With three fourths Purusha rose up : one fourth of him 

again was here. 
Thence be moved forth to every side over what eats not 
and what eats. 

5 From him VirlLj was born ; again Purusha from Viraj was 

born. 
When born, he spread to west and east beyond the bound- 
aries of earth. 

6 From that great General Sacrifice the dripping fat was 

gathered up. 
He formed the creatures of the air and animals both wild 
and tame. 

7 From that great General Sacrifice Bichas and S^ma hymns 

were born : 
Therefrom were spells and charms produced \ the Yajus 
had its birth from it. 

8 From it ^ere horses born, from it all cattle with two rows 

of teeth t 
From it were generated kine, from it were goats and sheep 
produced. 

9 They balmed as victim on the grass Purusha bom in earliest 

time. 
With him the Deities and all Sadhyas and Sishis sacrificed. 

10 When they divided JPurusha how many portions did they 
make? 

4 Ovtr what eats not cuid what eats : over animate and inanimate creation. 
According to Siyana and Mahtdhara, over both classes of created things, 
those capable of enjoyment, that is, who can taste the reward and punish- 
ment of good and evil actions, such as Gods, men, and lower animals, and 
those who are incapable thereof, such as mountains and rivers — cketanam, 
or conscious, achetaiiamf or unconscious, creation. 

5 From kim: or, from that, the ' one- fourth ' mentioned in stanzas 3 and 
4. Virdj, or, in the nominative form, Yir&t, is said t«> have come, in the 
form of the mundane egg, from Adi-Purusha, the primeval Purusha, or 
presiding Male or Spirit, * who then entered into this egg, which he ani- 
mates as its vital soul or divine principle.' Or Vir&j may * be tiie female 
counterpart of Purusha as Aditi of Daksha inX. 72. 4, 5.' See Muir's ex- 
haustive Note 01) this passage, 0, S, TextSf V. pp. 369, 370 ; and Wallis, 
Cosntology of the Rlgveda, p. 87. 

6 Dripping fat r * the mixture of ourds and butter.* — Wilson. He: or, 
It ; the sacrificial victim Purusha, or the sacred clarified butter. 

7 Richas : verses (»f praise and prayer for recitation. Sdma hymns : psalms 
for chanting. Spells and chai'ms : magical incantations ; probably thot<e 
of the later collection of the Atharva-veda. The Yajus : the Collection of 
Sacrificial formulas. 

Q Sddhyat : see XXIV. 27 ; XXIX. 11 ; XXX. 16. 



262 TBB TEXTS OP ^HS [BOOS XXXL 

What was bis mouth? what were his armsl what are the 
names of thighs and feet ? 

11 The Brahman was his mouth, of both his arms waQ the 

ESjanya made. 
His thighs became the Vaisya, from his feet the S&dra was 
produced. 

12 The Moon was gendered from his mind, and from his eye 

the Sun had birth ; 
Viyu and Prdj^ from his ear, and from, his mouth was Agm 
born. 

13 Forth from his navel came mid-air ,* the sky was Dashioned 

from his head ; 
Earth from his feet, and from his ear the Quarters. Thus 
they formed the worlds. 

14 When Gods performed the sacrifice with Purusha as offering 
Spring was the butter, Autumn the oblation, Summer was 

the wood. 

15 Then seven were his enclosing-sticks, his kindliog-brands 

were three times seven, 
When Gods, performing sacrifice^ bound as their victim 
Purusha. 

16 Gods, sacrificing, sacrificed the victim : these were the earli- 

est holy ordinances. 
The Mighty Ones attained the height of heaven, there where 
the Salhyat), Gods of old, are dwelling. 



11 The Brahman is called the month of Purusha as baying the speoitl 
privilege as a piiest of addressing the Gods in prayer. The arms of PMrtMhft 
became the Rdjanya, the prince and soldier who wields the sword and spear* 
His thighs, the strongest part of his body, beoame the agricaltnrist and 
tradesman, the chief supporters of society ; and htn feet, the embleras of 
vigour and activity, became the Sddra or labouring man on whose toil aad 
industry all prosperity ultimately rests. This is the only paaaage in tte 
Aigveda which enumerates the four castes. 

13 C£. the creation-myth of the world-giant Tmir in Old KortherB poetfjv 
The hi)h are his b«)ne8, the sky his skull, the sea his blood, and the eloaoa 
his brains. See Corpus Poeticum Boreale, II. 468. 

15 Endosing-itiehs : See 11. 3. Klndling-hrands : See II. 4. S&yana «s* 
plains paridkayah here as the seven sacred metres, or as six shaHow treo- 
ches dug round the fire and an imaginary one round the Sun. AooordRog 
to Mahi ihara. the twenty-one kindling-brands are the twelve moatha^ five 
seasons, the three worlds of earth, air, and heaven, and the Sun. 

This pantheistic hymn, which is generally called the PuruafaasAkta, ia af 
comparatively recent origin, and appears to be an attempt to harmoniae tli# 
two ideas of sacrifice and creation. For further infopinatton regarding it, Mm 
Muir. 0. S. Texts, I pp. 6—11, and V. 388—377, Prof. Max MilUer, Aooi* 
ant Sanskrit Literature, pp. 570f, and Dr. Soherman, Phiiosophisohe Bjmstm 



VBRSS 22.] WHITS YAJURVEDA, 263 

17 In the beginuiug he was formed, collected from waters, earth, 

and Visva^arman^s esseuce. 
Fixing the form thereof Tvashtar proceedeth. This was at 
first the mortal's birth and godliead. 

18 I know this mighty Purusha whose colour is like the Sun, 

beyond the reuch of darkness. 
He only who knows him leaves Death behind him. There is 
no path save this alone to travel. 

19 In the womb moves Prajapati: he, never becoming born, is 

bt)rn in sundry fijjures. 
The wise discern the womb from which he springeth. In 
him alone stand all existing creatures. 

20 He who gives light and heat to Gods, first, foremost Agent 

of the Gods, 
Bom ere the Gods — to him the bright, the holy One, be 
reverence ] 

21 Thus spake the Gods at first, as they begat the bright and 

holy One : 
The Brahman who may know thee thus shall have the Gods 
in hiis control. 

22 Beauty and Fortune are thy wives : each side of thee are 

Day and Night. 
The constellations are thy form : the Asvins are thine open 

jaws. 
Wishing, wish yonder world for me, wish that the Universe 

be mine. 



au8 der Rig-und AtbarvA-veda-Sanhit&, pp 11 — 23. The hymn has al^o 
beeD translated by Colebrooke, Miscellaueous Essays, pp. 167, 168 ; by 
Wallis, Cosmology of the Rigveda, pp. 87, 88 ; aud by Peterson, Hymns 
from the Rigveda, pp. 289, 290 ; also by Burnouf, Bh4gavata Pur&na, Pre- 
face to Vol. I., and by Weber, Indixcbe iStudien, IX. p. 5. Grassmauu's 
Translation in his Appendix to Vol. XL, and Ludwig's Translation and Com- 
mentary should be consulted. See also The Hymns of the AtharvH-veda, 
XIX. 6, which is a reproduction of this hymn with transpositions and 
variations^ 

17 The earliest performer of the Purnshamedlia, who gained thereby the 
form of the Sun, is glorified. He: tbereis ■!«• nouu in the text Mahidhara 
supplies yo ratuh, the essence which. TvMhiar : the Sun. Proceedeth : on 
his daily course, Godhead : gained by Sacrifice. 

19 The first line is taken, with a variation, from A. V. X. 8. 13. Sundry 
plaeei : every birth that occurs being in reality a re-birth of the Creative 
Power Prajftpati. 

20 He: Prajlpati in the form of the San. Fm^emoit Agent: purohituh. 

22 BeatUy and Fortune: SI and Lakshmi. Thy: the Sun is addressed. 

ConUellatioM : or stars in general. TheAfvint: here according to Mahi- 
dhara, meaning Heaven and Earth. The Univene : he wishes for liberation 
from the bonds of this world and absorption into Brahma, the All. 



BOOK THE THIRTY SECOND. 



Agni is That ; the Suu is That ; Yaju and Chandramaa are 

That. 
The Bright is That; Brahma is That, those Watens, that 

Prajapati. 

2 All twinklings of the eyelid sprang from Purusha, respleud- 

ent One. 
No one hath comprehended him above, across, or in the 

midst. 

3 There is no counterpart of him whose glory verily is great. 
In the beginning rose Hiranyagarhha, etc. Let not him 

harm me, etc. Than whom there is no other born, etc. 

4 This very God pervadeth all the regions; yea, bom afore- 

time, in the womb he dwelleth. 
He verily born and to be bom hereafter meeteth his off- 
spring, facing all directions. 

5 Before whom naught whatever sprang to being; who with 

his presence aids all living creatures, 
Prajapati, rejoicing in his offspring, he, Shodaff, maintains 
the Three great Lustres. 

6 By whom tlie heavens are strong and earth stands firmly, 

by whom light's realm and sky-vault are supported; 
By whom the regions in mid-air were measured. What 
God shall we adore with oiir oblation ) 



This and the two following Books contain texts and formulas to be uaed 
at the performance of a Sarvamedha or Saciifiee for Uuivcrwil Success And 
Prosperity, a ten-day ceremony that ranks higher and is considered to bs 
more important than even the Parunhamedha. After performing this cere- 
mony the Sacrificer has to leave his home and retire to the wildeniera foe 
the rest of his life. This Book is considered to be au Upani^had, entitled 
Tadeva from the first two words. 

1 Tfiat : tad ; the Supreme Self. Chandramis : the Moon. I^OM : tlie 
celebrated. 

->. TwlnJdings : moments and measures of time. Compr^tetided s at aa 
ohject of perception. 

3 In the beginning , etc. : three passages are referred to, which have oc- 
curred, respectively, in XXV. 10—13 ; XII. 103 ; VIII. 86, tdl celebntlog 

the greatness of Piajopati or Purusha. 

i Aforetime : or, the first. Cf. XXXI. 19. 

5 The second line is repeated from VIII. 36. Three LuiireM: Agni, 

Vjiyn, Siirya. or the Sun, the Moon, and Agni. 

6 T.i) en from R. V. X. 121. 5. What God, etc: or, Worship we Kaths 
God. See XIII. 4. 



VER8B 11] W^ITE YAJURVEDA, 265 

7 To whom, supported by his help, two armies embattled look 

while trembling in their spirit, 
Where over them the risen Sun is shining. What God shall 

we adore with our oblation ? 
What time the mighty waters, etc. He in his might &\xx* 

veyed, etc. 

8 The Sage beholdeth That mysterious Being wherein this 

All hath found one only dwelling. 
Therein unites the Whole, and thence it issues: fer-spread it 
is the warp and woof in creatures. 

9 Knowing Eternity, n)ay the Gandharva declare that station, 

parted, kept in secret. 
Three steps thereof in mystery are hidden : he who knows 
these shall be the father's father. 

10 He is our kin, our Father and Begetter : he knows all be* 

ings and all Ordinances, 
In whom the Gods obtaining life eternal have risen upward 
to the third high station. 

11 Having encompassed round existing creatures, the worlds 

and all the Quarters and Mid-quarters, 
Having aproached the first-bom Child of Order he with his 
Self into The Self hath entered. 



7 2*100 armies embattled look : or perhaps better : To whom, supported 
by his favour, Heaven and E^rth look up. See M. Mttller, Vedic Hymns, 
Part I. pp. 2, 9. What time, etc. : repeated from XXVII. 25. Be in hi$ 
might: repeated from XXVII. 26. 

8 Mtfsterious Being : Brahma, the Absolute. Unites : is absorbed, at the 
periodical destruction of the universe at the end of a Kalpa or day of 
Brahiii&t an eon of four hundred and thirty-two million years of mortals. 
hsmes : at the time of a new creation. 

9 Takeii, with a variation, from A. V. II. 1. 2. 7*he Gandharva: meaniDg 
here, according to Mahidhara, Colebrooke, and Weber, the sage, the learn- 
ed theologian ; or, it may be, the Sun. Parted : in the absorption and the 
re cieatioa of the universe. The A. V. reading is paramamf highest. Three 
steps : according to Mahtdbara, the three paddnif steps, or conditions, are 
creation, con tiu nance, and di>«appearance, or the Absolute (Brahma), the 
DemiurguB or Creator, and the individual SeTf. Prof. Weber suggests that 
the reference is to the Purusha Sdkta, 3, 4, of Book XXXI. Father' s father: 
wiser than, and able to teach, his elders. 

10 He : the Almighty Creator. Obtaining life immoftal: Agni alone who 
is here identified with the Creator was originally immortal and the other 
Gods obtiined immortality through him. Third high station: highest 
heaven The first line is taken from A. V. II. 1. 3. Cf. R. V. X. 82. 3. 

1 1 The performer of the Universal Sacrifice is liberated from the bonds 
of human life. Encompassed round : with the glance of his enlightened 
mind which shows the utuverae to be Brahma. Ordet* : the eternal Law of 
the universe, whose Jirst-born Child is apparently PrajApati ; or, according 
to Mahldliara, Vdk the Sacred Word coimoting religious ceremonies per- 
formed therewith. He : the performer of the Universal Sacrifice. 



266 WHITE YAJURVBDA. [BOOK XXXtJ. 

12 Having gone swiftly round the enrth and heaven, around 

the worlds, at'oiuid the sky, the Quarters, 
Having spread out the len^tiieued thread of Order, he viewSy 
and he becomes and is That Being. 

13 To the Assembly's wondrous Lord, to Indra's lovely Friend 

who gives 
Wisdom, have I drawn near in prayer. 

14 That wisdom which the Companies of Gods, and Fathers, 

recognize. 
Even with that intelligeuce, Agni, make me wise to-day. 
AU-hail ! 

15 Varnna gi-ant me wisdom ! grant it Agni and Praj^pati ! 
Wisdom may Indra, Vayu grant. May the Creator grant it 

me. All-huil ! 

16 Let these the Priests and Nobles both enjoy the splendour 

that is mine. 
Best splendour may the Gods bestow on me. To thee, that 
splendour, hail ! 



12 Thread of Order : saorifice, which is a line reaobing down from an- 
cient times and uniting men and Goda. 

1 3 The Assembly's wondrous Lord : Agni, called Sadaaaspati, Lord or 
QuardiHn of the congregation of priests and wurshippers. The verse ia taken 
from B. V. I. 18. 6. 




BOOK THE THIRTY-THIRD. 



His be the fires, eternal, purifying, protectors of our homes, 
whose smoke is shining, 

White, waxing in their strength, for ever stirring, and seat- 
ed in the wood : like winds are Somas. 

2 Gold-coloured, bannered with the smoke, urged by the wind, 
aloft to heaven 
Rise, lightly borne, the flames of fire. 

Z Bring to us Mitra-Varuna, bring the Gods to the great 
sacrifice ; 
Bring them, Agni, to thine home. 

4 Yoke, Agni, as a charioteer, thy steeds who best invoke the 

Gods: 
As ancient Hotar take thy seat. 

5 To fair goals travel Two unlike in semblanoe : each in suc- 

cession nourishes an infant. 
One bears a Godlike Babe of golden colour : bright and fair- 
shining is be with the other. 

6 Here by ordainers was this God appointed first Invoker, 

best at worship, to be praised at rites, 
Whom Apnavana and the Bbrigus caused to shine, bright- 
coloured iu the wood, spreading to every house. 

7 Three times a hundred Gods, and thrice a thousand, and 

three times ten, and nine have worshipped Agni, 
For him spread sacred grass, balmed him with butter, and 
stablished him as Priest and Sacrificer. 



The formulas for the Universal Sacrifice are continued. 

1 The first seventeen verses constitute a litany to AgnL The first verse 
is taken from R. V. X. 46. 7. ProtectorB : this is Mahldhara's explanation 
of aritrd, as though the word came from aHt an enemy, and tr^, to protect 
from. The literal meaning is oars, rudders, or propellers. LUce toindi : as 
winds fan flame, so Soma libations increase the might of AgnL 

2 Taken from R. V. VIII. 43. 4. 
8 R. V. I. 76. 5. 

4 Repeated from XIII. 87, 

5 R. V. I 95. 1. Two: Day and Night. Infant: Agni as the Sun by day, 
and Fire, or the Moon, by night. 

6 Repeated from III. 16 ; taken from R. V. IV. 7. 1. 

7 R. V. III. 9. 9. In the Vaisvadeva Nivid or Formula of Invitation to 
the All*God8, the number of the Gods is said to be 3 times II, then 38, then 
803, then 3003. By adding together 38 + 803 + 3000 the number 8339 is ob- 
tained. See Hang's Aitareya Br&hmanam, XL p, 212, noto* 



268 THE TEXTS OP THE [BOOE X^Xltt. 

8 Him, messenger of eai*th and head of Leaven, Agni Vaisvi- 

nara, born in holy Order, 
The Sage, the King, the Guest of men, a vessel fit for their 
mouths, the Gods have geuerated. 

9 May Agui slay the foemeu, — fain for riches, through the 

love of song 
Kindled, bright, served with sacrifice. 

10 With the All-Gods, with Indra and with Vaya drink the 

Soma mead, 
Agni, after Mitra's laws. 

1 1 When splendour reached the Lord of men to speed him, 

down from the heaven was shed the brilliant moisture. 
Agni brongl»t forth to light and filled with spirit the youth- 
ful host benevolent and blameless. 

12 Show thyself strong for mighty bliss, Agni; most excel- 

lent be thine eflfulgent splendours. 
Make easy to maintain our household lordship and trample 
down the might of those who hate us. 

13 We have elected thee as most delightful for thy beams' 

glow : hear our great laud, Agni. 
The best men praise thee as the peer of Indra in strength, 
mid Gods, like Valyu in thy bounty. 

14 Agni who art worshipped well, dear let our princes be to 

thee, 
Our wealthy patrons who are governors of men, who part Iti 
gifts their stalls of kine. 



8 Repeated from VII. 24; taken from R. V. VI, 7. 1. A ^ead: throngli 
whom they receive sacrifioial offerings. 

9 R. V. VI. 16. 34. 

10 After Mitra' 8 laws: mitrasya dhdmahhihj according to lCah!dhani« 
(praised) by the names of Mlti-a. 

11 R. V. I. 71. 8. The Lord of men : the protector of the saorificer, we*- 
cording to Mahtdhara, that is, .Agni. Pi'om the heaven : the text has dyai^ 
which, Mahtdhara says, is used in the sense of the genitive 6{yo{i. into whidi 
prol>a'»ly, it may be corrected. See Oldemberg, Vedic Hymu«, Part XL p. 
80, note. Youthful host : probably the Maruts, the Verne being here • NiM 
formulary used on drawing the Marutvatiyagraha or cup for Indra attended 
by the Manits. 

12 R V. V. 28. 3. Make easy to maintair\ : or, to follow S&yana and Ma- 
htdhara: Perfect the well-knit bond of wife and husband. 

13 R. V. VI. 4. 7. 

14 R. V. VII. 16. 7. Gifts : sacriBdal offerings of milk, curda, anddaii- 
fied butter as well as honoraria to the priests. - ■'- 



VERSE 21.] WHITE YAJUR VEDA. 269 

15 Hear, Agni who hast ears to hear, with all thy train of 

escort Gods. 
Let Mitra* Aryamani seekiug betimes our rite, seat them 
upon the sacred grass. 

16 The Freedom of all Gods who merit worship, freely received 

as Guest in all men's houses, 
Agni who hath secured the Gods* high favour, xa.^y he be 
gracious to us, Jatavedas. 

17 In great enkindled Agni's keeping and, for bliss, free from 

all sin before Mitra and yarui.)a, 
May we share S.ivit»r'8 best animating help. We crave thig- 
gracious favour of the Gods to-day. 

18 Like barren cows, moreover, swelled the waters : singers 

approohed thy holy cnlt, ludra. 
Come thou to us as to his team comes VAyu. Thou through 
our solemn hymns bestowest bounty. 

19 Ye Cows, protect the fount. The two mighty Ones bless the 

sacrifice. 
The handles twain are wrought of gold. 

20 Now when the Sun hath risen to-day may sinless Mitra, 

Aryaman, 
BhagM, and Snvitar speed us forth. 

21 Pour on the juice the ornament which reaches both the 

heaven and earth : 

15 R v. I. 44. 13. Let MUra, Aryaman: and Varu;a, implied and un- 
derstood. 

16 B. V. IV. 1. 20. Freedom: or, Aditi, meaning the freest, most inde- 
pendent. There is a play on the words aditi)^ and atithlh, guest. 

17 R. V. X. 36. 12. The verse is a Nivid formula used when the S4vitra- 
graha, or cup for Savitar, is drawn. 

18 Verses 18 —29 constitute a service of praise addressed to Indra. Verse 
18 is taken from R. V. VII. 23 4. Barren oows: supposed to be fatter than, 
jothers. The waters : used for swelling the stalks of the S*iina plant. 

19 R. V. VIII. 61. 12. The fount: the caldron calle<< ^//tt?'»ia or wa^vfra 
in which libations of milk are heated. According t'» Mahldhara, the Ckdt^ , 
)odla or pit (see VII. 26 ; VIII. 23) is intended, which the cows are to a^- 
\}VOhQ\i. The two Mighty Ones: Heaven an-I Barfh. Bless: conjecturally 
translated, the meaning of rapsuctd being imcertain. * The two kinds of 
milk in the sacrifice are plentiful and fruit-giving* :— Wilson, according to 
'Siyava. The handles : of the caldron ; but this too is doubtful. 

20 R. V. VII. 66. 4. Sinless: andf/^h : taken by Siyana w^andgasatj^: 
may Savitar, Mitra, Aryaman. And Bhaga send us sinless forth. 

21 R. V. VIII. 61. 13. The ornament: the milk which is mingled with 
Soma. The Bull: the miijhty Soma. I take rasd (as Prof. Ludwig has 
done) aa an instrumental ci«e. According to Mahtdhara the translation 
should be : The river nourishes the Bull ; i. e. the S>>ma which grows near 
it. Thou : See : the beginnings of two Nivid formulas repeated, respective* 
ly, from VII. 12 and 16. 



270 TBE TEXTS OF THS [BOOK XXXIII 

Supply the liquid to the Bull. 

Thou in the first old time. See, Vena. 

22 As he was rising up they all revered him : self-luminottS he 

travels, olothed in splendour. 
That is the Bull's, the Asura's lofty nature : he, Omniform, 
hath reached the eternal waters. 

23 I laud your Mighty One who joyeth in the juice, him who 

is good to all men, who pervadeth all ; 
Indra whose conquering strength is powerful in war, whoM 
fame and manly vigour Heaven and Earth revere. 

24 Great is their fuel, strong their laud, wide is their sacrificial 

post 
Whose Friend is Indra, ever young. 

25 Come, Indra, and delight thee with the juice at all the 

Soma feasts, 
Conqueror, mighty in thy strength. 

26 Leading his band, Indra encompassed Vritva; weak gret 

the wily leader of enchanters. 
He who burns fierce in forests slaughtered Yyaipsa, and 
made the milch-kine of the nights apparent. 

27 Whence comest th)U alone, thou who art mighty, ludra, 

Lord of the Brave ? What is thy pnrpose t 
Thou greetest us, encountering us the Bright Ones. Lord d 

B.ij Steeds, say what thou hast against us, 
Indra, great in his power and might. Ne'er art thou fruit' 

less. Never art thou neglectful. 

22 R. V. in. 38. 4. ffe: Indra at the Sun. Sternal wiUn: umptdtU; 
jaldni, waters, being understood ; ' the forces of eternity,' aooording to VOB 
Rotb. Nature : or, title, such as Vritra*8layer, etc. 

23 R. V. X. 50. 1. 

24 R. V. VIII. 45. 2. Well provided with the materials of aacrifiee, and 
consequently successful, are those whom Indra favours. 

25 R. V. I. 9. 1. 

26 R. V. III. 34. 3. HU band: the Maruts. Eneompatted Vfitra: vfU- 
ramavrinot ; a play upon the words, both from Vf », to encompass ; Vritra tht. 
drought demon beiug the encompasser or obstructor of the seasonal lainSi 
ffe who hurm fierce: perhaps the thunderbolt. Vyaifkta: the aamA of OQS 
of the demons of drought. See R. V. I. 101. 2 ; 103. 2. MUeMam qf Hi 
nightt : according to Sdyana, the (stolen) cows (that had be«n h'dden) iS; 
the night ; that is, he recovered the vanished rays of light. MabtdJiaiVs 
interpretation, * and made the lauds of devotees apparent,' seems veiy Iw* 
fetched. 

27 R. V. I. 165. 3. The Maruts address Indra whom they meet aloii% 
unattended by them as usual, in consequence of some ill-feeling Uiat has 
arisen. See M. Miiller. Vedic Hymns, Part I. (Sacred Books of the Bss^ 
XXXII. pp. 179— 203). The verse ends with < against us.' Then follow 
the begiiinmg') of three Nivid formulas repeated respectively, from VXL 40, 
YIII. 2 and 3. 



VSR8B S4.1 WiriTE YAJURVEDA. 571 

28 Those men extolled that deed of thine, Indra, those who 

would fain bui-st through the stall of cattle, 
Fain to milk her who bare but once, great, lofty, whose sons 
are many and her streams a thousand. 

29 To thee the Mighty One I bring this mighty hymn, for thy 

desire hath been gratified by my laud. 
In Indra, yea, in him victorious through his might, the 
Gods have joyed at feast and when the Soma flowed. 

30 May the Bright God drink glorious Soma-mingled mead, 

giving the sacrifice's lord uninjured life; 
He who, wind-urged, in person guards oar offspring well, 
hath nourished them with food and shone o'er many a 
land. 

31 His bright rays bear him up aloft, the God who knoweth all 

that lives, 
Suiya, that all may look on him. 

32 Pure Varuna, with that same eye wherewith thou lookest 

upon one 
Actively stirring mid the folk — 

33 Ye two divine Adhvaryus, come hither upon a sun-bright car : 
Bedew our sacrifice with mead. 

Thou in the first old time. See, Vena. The brilliant presence. 

34 Loved of all men, may Savitar through praises offered as 

sacred food corue to our synod, 
That ye too, throujih our hymns, ye ever youthful, may 
gladden at your visit all our people. 



28 R. V. X. 74. 4. Thme men: the An^rafles. Bunt through the ttall cf 
cattle : to recover the stolen cows, the rays of light that had been carried 
away by the demons of darkness. Ber who bare but once: Heaven, accord- 
ing to Sftyana ; Earth, according to Mahldhara. Pri^ni, the mother of the 
Maruts, must be meant. — Ludwig. See R. V. VI. '48. 22. 

29 R. V. I. 102. 1. 

30 R. V. X 170. 1. Verses 30—48 are formulas in praise of Siirya, se- 
companying libations to that deity on the third day of the ceremony. 
Wind-urged : the disc of the iSuu deriving its motion iruni the wind. 

31 R. V. I. 50. 1. See VII. 41. 

32 R. V. I. 50. 6. Varuna: the word is, As SAyana points out, used as an 
appellative (encompasser) and applied to Surya. SAyana explains it as 
ani0A^antt;^ra/(;a, averter of evils. Actively stirring : in the performance of 
sacrifice. In the original hymn the sense is completed in the f«)llowing 
verse, ' thou metest with thy beams our days.' Miihtdhara supplies, ' look 
upon us who are similarly busied here.' 

38 Two divine Adhvarytu : the Asvins, the Adhvaryus of the Gk)ds, the 
heraldn of the Sun's approach, are addressed. Thou etc.: see verae 21, and 
VII. 42. 

34 R. V. I. 186. 1. Savitar : the Sun, especially regarded as the vivifier 
and generator. Ye too : the Visvedevas or All- Gods. 



272 TBE TEXTS OF THE [BOOK XXXIII 

35 Whatever, Vvitra-slayer ! thou Siirya hast risen on to-day, 
That, Indra, all is iu thy power. 

36 Swift, visible to all art thou, Siirya, maker of the light, 
Illuming all the radiaut realm. 

37 This is the Godhead, this the might of Surya : he hath 

withdriwii what spread o'er work uufiuished. 
When he hath loosed his horses from their station, straight 
over all Night spreadeth out her garment. 

38 In the sky's lap the Sun this form assumeth that Varuna 

and Mitra may behold it. 
His Bay Steeds well maintain their power eternal, at one 
tirtie bright, and darksome at another. 

39 Verily, Siiiya, thou art great ; truly, Aditya, thou art great. 
As thou art great iudeed thy greatuess is admired : yea, 

verily thou, God, art great. 

40 Yea, Surya, thou art great in fame : thou, evermore, God, 

art great, 
Thou by thy greatness art the Gods' Home^priest, divine, 
far-spread, unconquerable light. 

41 Turning, as 'twere, to meet the Sun, enjoy from Indra all 

good things. 
When he who will be born is born with power we look to 
treasures as our heritage. 

42 To-day, ye Gods, when S irya hath asoended, deliver us 

from trouble and dishonour. 
This boon may Varuria and Miti-a grant us, and Aditi aud 
Siudhu, Earth aud Heaven. 



35 R, V. VIII. 82. 4. Indra: as identified with SQrya. 

36 R. V. I. 50. 4. 

37 R. V. I. 115. 4. He hath withdrawn: 'The cultivator or artisan da< 
eists from his labour, although unfinished, upon the setting of the Snu '; 
when the sun ' has withdrawn (iuto himself) the diffused (li^ht which ha* 
been shed) upon the unfinished task ' :•— rWilson. The stanza is difficult, 
and no thoroughly satiiifactory explanation of it has yet been ofifered. See* 
Ludwig, Oer Rigvfda, IV. 131, 132. 

38 R. V. I. 115. 5. This form: of might aud Godhead. Varuna : as God 
of the Night. Mitra; as God of the Day. 

39 R. V. VIII. 90. 11. 

40 R. V. VIII. 90. 12. 

41 R. V. VIII. 8S. 3. This stanza is difficult and obscure. Mahtdhara'i 
explanation k : The gathering (rays) proceeding to the sun distribute all' 
ludra's treasures (to liviug beings, as rain, corn, etc.) : may we too by our 
power leave those treasures as nn inhetitauce to him who has been or will 
be born '—See Prof. Cowell's note in Wilson's Translation. 

42 The second line is the stock conclusion of many Rigveda hymos. 
Sindhu : is the deity presiding over, or identified with, water, and it may 
mean the Sea, or the Indus. 



TBRSg 60.] WEfTS 7A/URVSDA. 578 

43 TkrofighoQt the diigky firimiment advancing, laying to reat 

the imniortal and the mortal, 
Borne on his golden chariot he cometh, Savitar, God, 
beholding living creatures. 

44 Soft to the "tread the sacred grass is scattered : these go 

like Kings amid the band around tiiem, 
At the folk's early call on Night and Morning, — Viyu, and 
Pikban with rhis team to bless us. 

45 Tndra, V4yu, B^ihaspati, Mitra, Agni, Poshan, Bhaga, 
AdttyaS) and ^t^e Marut host. 

46 Be Varuna our chief defence, let Mitra guard us with all aids : 
Both make us rich exceedingly ! 

47 Regard us, Indra, Vishnu, here, ye Asvins, and the Marut 

host, us who are kith and kin to you. 
Thou in the first old time. See, Vena. ye eleven Gods. 
Loved of all men, may Savitar. With the All-Gods. Ye 
Visvedevas who protect. 

48 Agni, Tndra, Varuna, and Mitra, give, ye Gods, and 

Marut host, and Vish^n. 
May both Nasatyas, Rudra, heavenly Matrons, Pushan, 
^raavatf, Bhaga accept us. 

49 Indrft, Agni, Mitra, Varuria, Aditi, the Waters, Mountains, 

Maruts, Sky, and Earth and Heaven, 
Vishnu I call, P&shan and Brahmanaspati, and Bhaga, Sarpsa, 
Savitar that they may help. 

50 With us are rainiug Rudras, clouds accordant in call to 

battle at the death of Vritra, 
The strong, assigned to him who sings and praises. May 
Gods with Indra as their chief protect us. 



43 R. V. I. 35 2. 

44 — 54 celebrate the Visvedevas or All-Qods. Verse 44 is taken from 
R. V. VII. 39. 2. 

45 R. V. I. 14. 3. 

46 R V. I. 23. 6. 

47 The Gayati! verse is totken from VIII. 72. 7. Kith and Mn : as com- 
mon children of Aditi the Qeneral Mother of all living beings. The six un- 
coil nee ted Pratlkas or Verse-beginnings are repeated trotci (1,3) XXXIII. 
21 ; (3) VII. 19 ; (4) XXXIII. 84 ; (5) XXXIII. 10 : (6j VII. 83. 

48 R. V. V. 46. 2. 

49 R. V. V. 46. 3. Sttw^sa ; Praise or Prayer, personified. According to 
Mrthidhat a, praise wort Ly, qualifying SaVitar. 

50 R. V. VIII. 52, 12. iSainin^; pouring down riches; bounteous. J%e 
strong : perhaps the thunderbolt, With which Indra aids the worshipper. 

18 



274 THE TEXTS OF THE [BOOK XXXIIl. 

51 Turn yourselves hitherward this day, ye Holy, tbatfeariDg 

in my heart I may approach you. 
Protect U8, Grods, let uot the wolf destroy ns. Save us, ye 
Holy, from the pit and falling. 

52 This day come all the Maruts, eto., as in XYIII. 3L 

53 Listen, All-Gods, to this mine invocation, ye who inhabit 

heaven and air's mid-region. 
All ye, Holy Ones, whose tongue is Agni, seated upoo 
this sacred grass be joyful. 

54 For thou at first producest for the holy Oods the noblest of 

all portions, immortality. 
Thereafter as a gift to men, Savitar, thou opeiteBt existenee, 
life succeeding life. 

55 I with a lofty song call hither Vslya all-bounteous^ filler of 

I lis car,, most wealthy. 
Thou, Sage,, with bright ptitb, Lord of harnessed horses, im- 
petuous, promptly hououre<jt the prudent. 

66 These, Indra-Vayu, have been shed,, etc., as in VIL 8. 

57 Mitra of holy strength I call, and foe-destroying Varuna, 
Who make the oil-fed rite complete* 

58 Nasatyas, Wonder-workers, yours are these libatiooa with 

chpt grass. 
Come ye whose paths are bright with glow* 

59 When Sarama had found the mountain's fissure, that vast 

and ancient place she plundered throughly. 
In the floods' van bhe led them forth, light-footed : she who 
well knew came fi^rst unto their lowing. 

51 R. V. II. 2». 6. 

52 Repeated from XVIII. 31. 

53 R. V. YI. 52. 13. Whose tongw it Agni r who enjoy oblations offimd 

in the sacrificial fire. 

54 R. V. IV. 54. 2, 

55 — 69 Here follows a compilation of unconnected verses in praise of 
various deities. Verse 55 is taken from R. V. VI. 49. 4. FiUei' cf kit ear; 
witli wealth to reward his servauts. The prudent : the wise worshipper. 

57 R. V. I. 2. 7. Oil-fed,- performed with^Aritomi ght, eroUrified butter. 
Complete : by granting the worshipper's prayer.' 
5S R V. I. 3. 3v Ndsatyat : Asvins ; see XIX. 83i, note. 

59 R. V. III. 31. &. Saramd: the messenger and scout of Indra, Tarioos' 
ly explained as Dawn, Stormcloud, Wind, etc. See R. V. X. 108;: and Mme. 
Zenaide Ragozin, Vedic India (Story of the Nations Series), pp. 256—260. 
lu later Vedic literature Sarami is regarded as the hound o£ the Gkxia. In 
the Hoods' van: hastening out of the mountain cavern, that is, the massiYe 
d, in advance of the liberated waters. Them: the cows, tlit waten. 



VEBSE 69] WHITE YAJURVEDA. 275 

60 For nowhere did they find another envoy to lead the way 

than this Vaifv^nara Agni. 
The Godg immortal strengthened the immortal Vaisvanara 
to win the land in battle. 

61 The strong, dispellers of the foe, Indra and Agni, we invoke : 
May they be kind to one like me, 

62 Sing forth to Indu, ye men, to him as he is purified, 
Fain to pay worship to the Gods. 

65 Drink Soma, India, banded with the Maruts who, Boon 
Lord ! strengthened thee at Ahi's slaughter, 
'Gainst Sambara, Lord of Bays ! in winning cattle, and now 
rejoice in thee, the holy singers. 

64 Thou wast born mighty for victorious valour, exulting, 

btrongest, full of pride and courage. 
There, even there the Maruts strengthened Indra when his 
most rapid Mother stirred the Hero. 

65 thou who slewest Vritra, come, Indra, hither to our side. 
Mighty One with thy mighty aids. 

66 Thou in thy battles, Indra, art subduer of all hostile bands. 
Father art thou, all-conquering, cancelling the curse : van- 
quish the men who fight with us. 

67 Heaven and Earth cling close to thy victorious might 
As sire and mother to their child. 

68 The sacrifice obtains the Gods' acceptance, etc., as in VIII. 4. 

69 Protect our habitation, Savitar, this day with guardian 

aids around, propitious, ne'er beguiled. 
God of the golden tongue, keep us for newest bliss : let not 
the evil-wisher have us in his power. 

60 TKey : the Qods. To win the land : from th« original inhabitants lor 
the new Aryan settlen. 

61 R. V. VI. 60. 5. 

62 R. V. IX. 11. 1. Jndu : Soma. 

63 R. V. III. 47. 4. Ahi: the Serpent; a demon of droitgbt. Simbara : 
another drought-fiend. In winning cattle : in recovering the stolen kine, 
the rays of light carried off by the demons of darkness, or, generally, in bat- 
tle with the demons who withhold the rain. 

64 R, V. X. 78. 1. Thou : ludra. Mother : Aditi. Stirred the Hero .- 
incited him to action by telling him of his future opponents. See R. V. VIII. 
45. 5, and 66. 2. 

^5 R. V. IV. 32. 1. 

66, 67 R. V. VIII. 88. 5, 6. 

69 R. V. VI. 71. 8. Of the golden Umgue : ever-trathful (Solem quia 
dicere falsum Audeat ?) ; or» having tongues or rays of golden Mght. 



276 THE TEXTS OP THE [BOOK XTS^TA 

70 For you have flowed, through noble ministhitioii^ prBsaed 

by Adhvaryus, bright sweet-flavoured juicei^ 
Drive on thy team and come thou hither, Viyti : dviidc for 
thy rapture of the sap of Soma. 

71 Ye Cowsj protect, etc., as in verse 14. 

72 Come ye foe-slayers to the place of meetitig, id thd birth- 

places of the two great ^bges, 
With force of intellect unto the dwelling; 

73 Ye two divine Adhvaryus, etc., as in verse 33. Hiou ib 

the time of old. See, Vena. 

74 Transversely was the severing line extended : was it above, 

or was it, haply, under ? 
There were begetters, there were mighty forces, fre^ actioa 
here and energy up yonder. 

75 He hath filled heaven and earth and th^e great realm of light, 

when at his birth the skilful held him in their hold. 
He like a steed is led forth to the sacrifice, Sage, gracibufsfy 
inclined, that he may win us wealth. 

76 Call hither with the song and lauds the two beat slayers et 

the foe, 
Delighting even in our hymn. 

77 All Sons of Immortality shall listen to the songs we sing^ 
And be exceeding good to us. 

78 Mine are devotions, hymns, sweet are libations. Strength 

stirs, and hurled forth is my rooky weapon. 
They call for me, for me their lauds are longing. To their 
libations these my Bay Steeds bear me. 

* ' -.--.. _ _ ■■■1^ _ _ _a^m — " 

70 Vftyu is the deity addre&sed. For you : the Sacrificer and bis wife. 

72 Come ye : l(itra and Varuna are addressed. Two great Saga : the t^ 
Gods who are addressed. The stanza is difficult and obscure. 

78 The two Pratfkas are repeated from VII. 12 and 16. 

74 R. V. X. 129. 5. Line : drawn by the ancient creative Rishis <fr Dtrnv 
urgi to make a division between the upper world and the lower, and to 
bring duality out of unity. Begetters : the Fathers may be meaat. Fm 
action : the happiness of the Fathers. The verse is one of the obaoureat of a 
very obscure hymn on Creation. 

75 R. V. HI. 2. 7. He : Agni Vaisv&nara. Tke skilful : the priesto wbo 
kindle the fire. 

76 R. V. VII. 9i. II. Call hither: I follow Prof. Ludwig in reading M^ 
vdsata instead of dvivdiatah which involves a hitivh conatniotioa. Tlie 
deities invoked are Indra and Agni. 

77 R. V. VI. 52. 9. Of Immwtality : or, of the Immortid OnV, Prt^ 
pati, the progenitor of gods and men. 

78 R. V. I. 165. 4. Indra addresses the Manits in reply to their qoei* 
tion in verse 27. 



id ^othmgi t) Bouoteous Lord, stands firm before thee: among 
the Gods not one is found thine equal. 
None bom or springing into life oomes near thee. Do what 
thou hast to do^ exceeding mighty ! 

80 In all the worlds That was the Best and Highest whenoe 

sprang the mighty God of splendid valour. 
Quickly When bom he ovei'(k>me8 his foemen, he in whom 
all who lend him aid are joyful. 

81 May these my songs of praise exalt thee, Lord, who hast 

abundant Wealth* 
Men skilled in holy hymns, pure, with the hues of fire, have 
sung them with their lauds to thee. 

82 Good Lord of wealth is he to whom all Aryas, D&sas here 

belong. 
E*en ovef unto thee, the pious Rusama Paviru, is that 
wealth brought nigh. 

83 He, with his might Advanced by Kishis thousandfold, hath 

like an ocean spread himself. 
His majesty is praised as true at solemn rites, his powef 
where holy singers rule. 

84 ,Pi*otect pur habitation, Sivitar, etc., as in verse 69. 

85 Come, Vayu, drawn by fair hymns, to our sacrifioe that 

reaches heaven. 
Poured on the middle of the straining-cloth and dressed, 
^his bright drink hath been offered thee. 

86 Tndra and Vayu, fair to see and swift to hear, we call to us, 
That in asseiahly all, yea, all the folk may be benevolent to 

us and free from malady. 

79 R. V. I. 165. 9. The Maruts address Indra in continuaition of t^he 
dialogue. 

80 R. y. X. 120. 1. That : Brahma, the original Cause of the universe. 
^fie Mighty Ood : Indra. 

81 R. v. YIII. 3. 3. Indra is addressed. With the hues of fire : or, radiant 
as Agni. 

82 y&lakhilya 3. 9. Be : the prince named in the following line. Ddsas : 
aboriginal inhabitants. JiuMamaPaiftru: the people called Rusamas are men- 
tiooed in R. V. V. 30. 13—15. The name of Paviru, apparently their prlnioe, 
does not occur again. ' 

83 R. V. YllL Z. i. He : In^ra. 

85 R. V. VIII. 90. 9. 

86 Taken, with variations and additions, from R. V. X. 141. 4. 



278 THE TEXTS OP TffB [BOOK XXXJJL 

87 Yea, specially that mortal man bath toiled for senrioe of 
the Gods, 
Who quickly hath brought near Mitra and Vanrna to share 

bis sacrifici»l gifts. 

S8 Approach ye, and be near to us. Driuk, ye Asvins, of 
the mead. 
Draw forth the milk, ye mighty, rich in genuine wealth ! 
1 1) jure us not, and come to us. 

89 May Brahmanaspati draw nigb, may SdnptH the Qoddesi 

come, 
And Gods bring to our rite which gives the fivefold gift the 
Hero, lover of mankiud. 

90 Within the Waters runs the Moon, he with the beauteous 

wings, in heaven. 
To yellow-hued abundant wealth, object of many a man's 
desire, loud-neighing goes the tawny Steed. 

91 Singing their praise with godlike hymn let us uiYoke each 

God for grace. 
Each God to bring you help, each God to strengthen you. 

92 Agni Vaisvinara, set in heaven, with mighty splendour 

hath shone forth. 
Increasing in his power on earth, benevolent, he quells the 
darkness with bis light. 

93 First, Jndra Agui ! hath this Maid come footless unto those 

with feet. 
Stretching her head and spea\ing loudly wiUi her tongue, 
she bath gone downward thirty steps. 

87 R. V. VIII. 90. 1. 

88 R. V. VII. 74. 3. 

89 R. V. I. 40. 3. S^nritd : Pleasantness ; according to the Commoiti- 
tors, V&k the Qoddess of Speech as lover of truth. FivefM gift : oblatioBt. 
of grain, giuel, curdled milk, rice-cake, and curds, offered, respectiyely, to 
various deities. 

90 The first line is taken from R. V. I. 105. 1. The vfaten : the oeeaii of 
air. He with the beauteous wings : or, the eagle ; the Sun. Tellovhkued : 
in the form of gold, or golden-coloured grain. The tawny Steed: SonuL 
Mahldhara explains the whole ntanza sacrificially, as referring to Soma idan- 
tifiied in the first line with the Moon. 

9i' R V. VIII. 27. 13. Their: the Visvedevas'. 

92 Attributed to a Rishi named Medha. 

93 R. V. VI. 59. 6. This Maid : the text has only the feaiAiiiie pronoiiii 
iyam (haec) ; Ushas or Dawn is intended. Footless : moving uliiiipTK>rted in 
the sky. Thirty sUps: the thirty divisions of the Indian day and nig^t 
*^-v) whicU Dawn passes before she reappears. 



V£RSE 97.] WfflTB YAJVRYEDA, 279 

94 For of one spirit are the Qods with mortal man, co-sharers 

all of gracious gifts. 
May they increase our strength hereafter and to-day, provid- 
ing ease And ample room. 

95 Indra who quells the curse blew curses far away, and then 

in splendour came to us. 
ludra, refulgent with the Marut host ! the Gods eagerly 
strove to win thy love. 

96 To Indra, to your mighty Chief, Maruts, sing forth a mighty 

prayer. 
Let Satakratu, Vritra-slayer, kill the fiend with hundred- 
knotted thunderbolt. 

97 Indra increased his manly strength at sacrifice, in the wild 

rapture of this juice ; 
And living men to-day, even as of old, sing forth their 

praises to his majesty. 
May these. Good Lord of wealth. He with his might. 

Stand up erect 



94 R. V. VIII. 27. U. 

95 R. V. VIII. 78. 2. 

96 R. V. VIII. 78. 3. SeAakratu : Lord of a Hundred Powers ; Indra. 
The fiend: Vritra. 

97 R. V. VIII. 3. 8. The four Prfltlka?, May these, etc., are repeated 
from verses 81—83 of this Book and XI. 42. 



"^^^^ 



ftJOK THE THIRTY-POURttf- 



«*ri«*< 



That which, divine, mounts far trfaen tnan is wakings that 

which returns to hitn when he is sleeping, 
The lights' one light that goeth to a distance, maj that, 

my mind, be moved by right intention. 

2 Whereby the wise and thotightfdl in assemblies, active in 

sacrifice, perform their duties. 
The peerless spirit stored in living creatures, may tfaat^ my 
mind, be moved by right intention* 

3 That which is wisdom, intellect, and firmness, immortal light 

which creatures have within them, 
That without which men do no single action, may that, my 
mind, be moved by right intention. 

4 Whereby, immortal, all is comprehended, the world wfai<$h is, 

and what shall be hereafter, 
Whereby spreads sacrifice with seven Hotan, may that, my 
mind, be moved by right intention. 

5 Wherein the Kichas, Samans, Yajur- verses, like spokes with- 

in a car's nave, are included, 
And all the thought of creatures is inwoven, may that^ my 
mind, be moved by right intention. 

6 Controlling men, as, with the reins that guide them, a skil- 

ful charioteer drives fleet-foot horses. 
Which dwells within the heart, agile, most rapid, may that, 
my mind, be moved by right intention. 

7 Now will I glorify great strength's upholder. Food, 

By whose invigorating might Trita rentVritra limb from limb. 

The first six verses of this supplementary Book constitute a hymn re- 
garded as au Upaziishad and called the Sivasankalpa, Right-intentioiMd, 
from the concluding words in each stanza. The rest i? a compilation of 
miscellaneous texts which may be used in the performance of the Oenertl 
Sacrifice. 

1 Moved by right intention : or, having an auspicious resolve ; fivoMoih 
halpam. The lights* one light : the illuminator of all the perceptive sensei. 

4 Seven Hotars : the chief Hotar and six assistant priests, the Maitfi- 
Varuna, Achchh&v&ka, Grivaatut and others. 

7 the first verse of R. V. I. 187, entitled Annastuti, the Praise of Food, 
(in the shape of Soma). Trita : (see I. 23, note) a mysterious ancient deity 
frequently mentioned in the Rigveda, principally in connexion with Indn, 
y&yu, and the Maruts. His home is in the remotest part oft heaven, and 
he is called Aptya, the Watery, that is, sprung from, or dwelling in, the Me 
of cloud and vapour. By S4yana he is identified sometimes with VAya, 
sometimes with Indra as the pervader of the three worlds and romefciutf 
with Agui Htationed in the three fire-receptacles. Mahfdhara identifiea him, 
without explanation, with Indra who is generally regarded as the slayor vi 
Vritra. See Macdonell, Vedic Mythology, pp. 67—69. 



% Do thuu, iu truth, Anumati, asBent and grant tis ]iapt>ine884 
Urge UB to strength, and energy : prolong the d^ja we have 
to live. 

9 Anumati this day approve our sacrifice among the Gods ! 
Oblation-bearing Agni be, and thou, bliss to the worshipper I 

10 broad-tressed Sinivil!, thou who art the sister of the €rodS| 
Accept the offered sacrifice, and, Goddess^ grant us progeny. 

11 Five rivers flowing on their way speed onward to Sarasvati, 
But then became Sarasvati a fivefold river in the land. 

12 Agni, thou the earliest Angiras, the Seer^ hast, God thy- 

self, become the Gods* auspicious Friend. 
After thy holy ordinance the M.aruts, sage, active through 
wisdom, with their glittering spears, were bom. 

13 Worthy to be revered, Agni, God, preserve our wealthy 

patrons with thy succours, and ourselves. 
Guard art thou of our seed and progeny and oows, incessantly 
protecting in thy holy law. 

14 Lay this with care on her who lies extended : straight, when 

impregned, hath she brought forth the Hero. 
With his bright pillar — radi^-nt \f^ his luiitre — in our skilled 
task is born the Son of Ida. 

15 In I^a's place, the centre of the earth, will we deposit thee, 
That, Agui Jitavedas, thou mayst bear our offerings to the 

Gods. 

16 Like Atigiras a gladdening laud we ponder to him who loveth 

song, exceeding mighty. 
Let us sing glory to the far-famed Hero who must be praised 

with fair hymns by the singer. 

■- - - ' ~^ ■• — ■' 

8 A numaU : Divioe Favour, shown especially in the acceptance of lacii' 
fice, personified. See XXIX. 60. 

10 R. v. II. 32. 6. Sintvdlt: a Lunar Qoddess, associated with child*' 
birth. See XI. 56. 

11 Sarasvati: here, apparently, meaning the Indus. See Vedic IndiS/ 
(Story of the Nations Series) pp. 267, 268. 

12 R. y. I. 31. 1. OlUtering spears : the lightning fiashev that aeoom' 
pany the Storm- Gk)d8. 

13 R. V. I. 31. 12. 

14, 15 R. y. III. 29. 3, 4. The two texts accompany the production of 
sacrificial fire by means of the fire-drill. Lap this : place the upper fire- 
atick, which is to be turned rapidly round, on the lower piece of wood 
which is prepared to receive it. The Son of Idd : Agui. Idd*s place: the 
nortiiern altar, the place of worship and libntion, or prayer and praise. 

16, 17 R. y. I. 62 1. %. The two verses are in honour of Indra. P()Wk4 
the cattlt : recovered the rays of light that had been oarried away by the 
fiendtt of d&i-kness. 



282 THE TEXTS OP THE [BOOK XXXIV, 

17 Unto the Great One bring great adoration, a ohant of praise 

to him the very potent, 
Through whom our sires, Angirases, singing praises, and 
knowing well the places, found the cattle. 

18 Tlie friends who offer Soma long to find thee : thev pour 

forth Soma and present their viands. 
They bear, unmoved, the cursing of the people, for all our 
wisdom oomes from thee, ludra. 

19 Not far for thee are mid-air's loftiest regions : start hither. 

Lord of Bays, with both B.iy Horses. 
Pressed for the Firm and Strong are these libations. The 
pressing-stones are set, the fire is kindled. 

20 Invincible in fight, saviour in battles, guard of our eamp, 

winner of light and water. 
Bora amid hymus, well-housed, exceeding famous, victor, in 
thee may we rejoice, Soma. 

21 To him who worships Soma gives a milch-cow, a fleet steed, 

and a man of active knowledge, 
Skilled in home duties, competent in council, meet for the 
court, the glory of his father. 

22 These herbs, these milch-kine, and these running waters, all 

these, Soma, thou hast generated. 
The spicious firmament hast thou expanded, and with the 
light thou hast dispelled the darkness. 

23 Do thou, God Soma, with thy God-like spirit, victorions, 

win for us a share of riches. 
Let none prevent thee : thou art Lord of valour. Provide 
for these and those in fight for cattle. 

24 The earth's eight points his brightness hath illumined, three 

desert regions, and the Seven Rivers. 



18, 19 R. V. III. 30. 1, 2. Of the people : who oppose the worship of Indn. 

20 -23 R. v. I. 91. 21, 20, 23. Th» God Soma, identified wich the Mooo, 
is addressed. 

21 A man : a manly son. 

22 7%ese milch-kine : referring to the milk which is to be mingled witk 
the Soma juice. 

23 For these and those : for the priests and their patrons. The text hm 
only ubhayebhyahf for both ; fur our gain of both worlds, according to 
Mahtdliarn. 

24—27 R V, I. 35. 8—11. Three desert regions: the meaning is not 
clear ; heaven, firmament, and earth, accordin&r to SAya'^a and Ma£tdhani. 
The Seven Hirers : accoi ding to Prof. Max MUllf>r, the Indus, the live rivert 
of the PanjAb (Vitastd, Asikni, Parushnt, VIpAs, Sutudil), and SHraavatt. 
LaRsen and Ludwig put the Kubh& in the place of 'Sarasvatt. See Zimn^Vt 
Altindisches LebeQ; pp, 3 sqq. 



^ERSB 82.} WfflTB YAJURVSDA. 28S 

God Savitar the gold-eyed hath come hither, giving choice 
treasures to the man who worships. 

15 Savitar, golden-handed, swiftly moving, goes on his way 

between the earth and heaven. 
Drives away sickness, bids the Sun approach us, and spreads 
the bright sky through the darksome region. 

16 May he, gold-handed Asura, kind leader, come hitherward 

to us with help and favour. 
Driving off Rdkshasas and Y&tudhllnas, the God is present, 
praised in hymns at evening. 

17 Savitar, thine ancient dustless pathways are well estab- 

lished in the air's mid-region. 
God, come by those paths so fair to travel : preserve thou 
us from harm this day and bless us. 

18 Drink our libations, Aavins twain, grant us protection, both 

of you. 
With aids which none may interrupt. 

Id Make ye our speech effectual, Asvins, and this our hymn, 
ye mighty Wonder-workers. 
In luckless game I call on you for succour : strengthen us 
also on the field of battle. 

10 With undiminished blessings, ye Asvins, through days and 
nights on every side protect us. 
This prayer of ours may Varuna grant, and Mitra, and Aditi 
and Sindhu, Earth and Heaven. 

(I Throughout the dusky firmament, etc., as in XXXIII. 43. 

12 Night ! the terrestrial realm hath been filled with the 
Father's power and mi^rht. 
Thou spreadest thee on high unto the seats of heaven : terri- 
fic darkness cometh nigh. 



25 Bids the Sun approach us : approaches the Sun, according to Sftyana 
rho observes that although Savitar and the Sun (Siirya) are the same as 
egards their diviuity, yet they are two different forms, and therefore one 
lay be said to go to the other. 

26 Asura : mighty Lord, ydtudhdnas : a class of demons, sorcerers or 
oblins. 

28 R. V. I. 46. 15. 

29, 30 R. V. I. 112. 24, 25. In luehUu game : a metaphorical expression 
•orrowed from dicing; that is, in a time of difficulty, perhaps the eve of a 
teBperate battle. S&yaiia, following a different derivation of the word, ex- 
•lains it, in the absence of light, or in the last watch of night just before 
lawn, when the Asvins are especially to be worshipped. 

32 A. V. XIX. 47. 1. Ten'tstrial realm : the atmosphere immediRtely 
bove the earth. With the Father*a povm' and might: or mighty laws*. 
According to Kahldhara, together with the places of the mid^ world. 



m fni TEtfs ot fit [iook ttitf. 

33 Dawn ehriched with ample wealth, bestow on us thai 

wondrous gift 
Wherewith we may support children and children*8 sons. 

34 Agui at dawn, and ludra we inroke at dawn, and Varims 

and Mitra and the Asvins twain, 
Bhaga at dawn, Pdshan and Brahmanaspati, Soma at dawn^ 
Kudra may we invoke at dawn. 

35 May we invoke strong early-conquering Bhaga, the Son of 

Aditi, the trreat Arranger, 
Thinking of whom the poor, yea, even the mighty, even th« 
King says. Let me share in Bhaga. 

36 Bhaga our guide, Bhaga whose gifts are faithful, favour thii 

praver and give us wealth, Bhaga. 
Bhaga, increase our store of kiue and horses : Bhaga, may 
we be rich in men and heroes. 

37 So may felicity be ours at present, and when the day ap- 

proaches, and at noontide ; 
And may we still, Bounteous One, at sunset be happy is 
the Deities^ loving-kindness. 

3S May Bhaga verily be Bliss-bestower, and through bim^ 
Gods ! may happiness attend us. 
Ail such, Bhaga, all with mierht itivoke thee : as such btf 
thou our Champion here, Bhaga. 

39 To this our worship may the Dawns incline them, and oomc 

to the pure place like Dadhikr&van. 
As strong steeds draw a chariot may t^ey bring us hither- 
ward Bhaga who discovers treasure. 

40 May friendly Mornings dawn on us for ever, with vealth of 

kine, of horses, and of heroes, 
Streaming with .all abundance, pouring fatness. PreserfC 
us evermore, ye Gods, with blessings^ 



83 R. V. I. 92. 18. Wondrout ffifi: of riches. 

84-40 R. v. VII. 41. The hymn is addressed chiefly to Bhaga, fhp 
Bountiful, whose name, slightly corrupted, survives in Slavic laoguaget 9t 
the name of the God of monotheistic Christianity. 

35 Earlfi -conquering : in his character of the morning Sun overpowerii^ 
Ushas or Dawn who in ^igveda I. 2d. 5 is called his sister. Let nu «4ttft fc 
Bhaga : or, Give me my portion. The meaning is that every one, poor sod 
wea c, strong and mighty, looks to Bhaga as the giver of his allotted fortmia 

38 Blits-bestower: bkagavdn ; originally, possessing a hap^pylot^ fortnnMi^ 
ble^ed, adorable ; now generally meaning Almighty Gh>d. 

89 The Davms: the lights of morning, personified. The pure plaoe : whve 
•acriBce is performed. Like Iktdhikrdvan: with the swiftness of the famooil 
mythical horse, the type and model of racen. See IX. H, note. 



VSBSB 48 ] WHlfS YAJXTRVJinA. ^ 

41 Seleure m tby protecting care, PiiBhan» never may we fail : 
We here are eiiigers of thy praise. 

43 I praise with etoqiienee him w^ gtiai^^ all pathways. He, 
whea his love impelled him, wetit to Arka. 
May he vouchsafe u^i gear with gold to grace it : may Pftshan 
make each prayer of ours effective. 

43 Vishnn tlie undeoeivable Protectoir strode tftiree steps, thence- 

forth 
Estatjlishing bis high decrees. 

44 This, Vishna's station m^vst sublime, the singers ever vigilatit, 
Lovers of holy song, light up. 

45 Filled full of fatness, compassing all things that be, wide, 

spacious, dropping meath, beautiful in dieir form, 
The Heaven and the Earth by Varu^a's decree, unwastwg, 
rich in seed, stand parted each from each. 

46 Let those who are our foemen stand afar from us : with 

Indra^nnd with Ajjfni we will drive them off. 
Va.9118, A<iir.yas, Kudras have exalted me, made me preemi- 
nent, mighty, tliinker, sovran lord. 

47 Come, N&satyas, with the thrice eleven Gods; come, 

ye Asvius, to the drinking of the meath. 
Prolong our days of life, and wipe out all our sins : ward off 
our enemies ; be with us evermore. 

48 May this your praise, may this your song, Slaruts, sung 

by the poet, M^na's son, Mandarya, 

■ ^ I ■ I ■ ■■ wi l l ■— "^-^ ' ■ 

41 R. V. VI. 44. 9. 

42 R. v. VI, 49. 8. Who guards aU pathwayi : Pui»han the special pro- 
tector of travel lefd iuu\ gftai^^fan of roads and paths. Mica: the Suii, to 
wbom PQshai) appears to halve gene, both ain an envoy on bi^half of the other 
Gods wbeu Sury4 or Sunlight wa-i to be given in o^arriage, and 8B a Buitbr 
on bis own account. 

43, 44 R. V. I. 2%. 18, 91. Three tUpt : tia the Siln, o^er ^ftrth ^d 
through firmament and heaven. See X. 19. Light up ; glOrify t^ith {Praise. 

4,5 R. V. VI. 70 1. Parted each from each : heaven and earth were, it is 
said, originally in close juxtaposition, and were subsequently separated and 
held apart by Indra, Agni. Soma, or, as in this place, Varuna. 

46 R. V. X. 128. Have exalted . . . made : that is, may they do so. 

47 R. V. I. 34. 11, Thrice eleven: the number of the Gk>ds is said to have 
been originally thre<» thousand three hundred and thirty -nin*;, then reduced 
to 33, to 6, to 3, to 3, to 1^, and at last to one, vehich one is the breath of 
life, the Self, an4 his name is That. See Max Mtiller, Three Lectures on the 
VedAnta Philosophy, p. 8<5. 

48 R. V. I. 165. 15. I borpow three-fourths of this Verse from Prof. Max 
MiiUer, Vedic Hymns, Pftrt L 



286 THE TEXTS OF TEE [BOOK XXXTT. 

Bring offspring for ourselves with food to feed a& Kay we 
find strengthening food in full abundance. 

49 They who were versed in ritual and metre, in bymoa and 

rules, were the Seven godlike Hishis. 
Viewing the path of those of old, the sages have taken up^ 
the reins like chariot-drivers. 

50 Bestowing splendour, length of life, increase of wealth, and 

conquering power, 
This brightly shining gold shall be attached to me lor victory. 

51 This gold DO demons injure, no Pis&chas; lor this is might 

of Gods, their primal offspring. 
Whoever wears the gold of Duksha's children lives a long life 
among the Gods, lives a long life amoiig mankind. 

52 This ornament of gold which Dak^ha's children bound, with 

benevolent thoughts, on Satanika, 
I bind on me for life through hundred autumns, that I may 
live till ripe old age o'ertakett me. 

53 Let Ahibudhnya also hear oar calling, and Aja-Ekap&d and 

Earth and Ocean. 



49 R- V. X. 1 SO. 7. Seven godlike RUJUt: Bbaradv&JH, Kasyap^, Ootamv 
Atri, VaBishtha, Visv&mitra, and Jamadagni. * The knowlfdge of the ritual 
is derived from the divine priests ; the sages or Rishis have fellowed them 
in sacrificing, and modern priests are only imitators of those who preceded 
them.' — Ludwig. 

50 Oold : worn as an amulet. 

51, 52 Taken, with Tariati(»is, from A. Y. I. 85. 2, 1. I>ahtha*8 ehnidrem: 
Daksha is in the Veda a Creative Power associated with Aditi (Infinity or 
Eternity), the mother of the Adityas. In post-Vedic literature he is gener- 
ally regarded as the son of BrahmA, and placed at the head of the PrajA* 
patis or Lords of Created Beiugd. The DdksMyanaa, or descendants d 
Daksha, are mentioned also iu the Satapatha*Br&hmana,II. 4. 4. 6. Pi^Ackiu: 
see XXX. 3. 

The investiture of SatdnUca must be an occurrence of aneient timesr of 
which no particulars have been preserved. Hundred autumns : regarded as 
the natural duration of human Ufe ; an expression frequently occurring in 
the Rigveda, alti^rnating with * hundred winters.' Cf. Isaiith LXV. 20 : 
There shall be no more thence an infiant of days, nor an old man that hath 
not filled his days : for the child shall die a hundred years old. 

53 R. V. VI. 50. 14. Akibudknya: the Serpent or Dragon of the Deep; 
a mysterious atmospheric deity, regent of the depths of the firmauiont. 
Aja-Ekapdd : according to von Roth, probably a genius of the storm, * the 
Btormer of one foot.' But aja signifies also unborn, birthless, and the Sun 
may be intended. Aja-Ekapld is called, in R. Y. X. 65. 1 8, the bearer of 
heaven, * and the ascription of one foot to the Sim might be due to hn ap- 
pearance alone in the sky ss opposed to the Dawns and the Asvins.' — Walli% 
Cosmology of the Rigveda, p 54. Other conjectural explanations have been 
proposed. See Biac^lonell, Vedic Mythology, pp. 78, 74. 



VERSE 58.] WHITS YAJURVEDA. 287 

All Gods Law-strengthenera, invoked and lauded, and Texts- 
recited bj the sages, help us ! 

54 These hymns that drop down fatness, with the ladle I erer 

offer to the Kings Adityas. 
May Mitra, Aryaman, and Bhaga hear us, the mighty Yamna^ 
Daksha, and Am a. 

55 Seven Bishis are established in the body : seven guard it 

evermore with care unceasing. 
Seven waters seek the world of him who lies asleep : two 
sleepless Gods are feast-fellows of him who wakes. 

56 Brahmanaspati, arise. God-fearing men, we pray to thee. 
May they who give good giftA, tbe Maruts, couie to us. Indra,. 

be thou roost swift with them. 

57 Now Brahmanaspati speaks forth aloud the solemn hyiun 

of praise, 
Wherein Indra and Varuna, Mitra, Aryanvau, the Gods have 
made their dwelling-place. 

58 Brahmanaspati, be thou controller of this our hymn, aud 

prosper thou our children. 
All that the Gcids regard with love is blessed. Loud may 

we speak, with brave sons, in assembly. 
He who sate down. Mighty in mind. Father who made usw 

A share of good, O Lord of Food. 



64 R. V. II. 27. 1. A^M : tbe Diatributer ; one of the Adityiw. 

55 Seven Riikit : here meaniog the vital breathings. Seven puard it r 
touch, sight, hearing, taste, smell, mind, aud intellect. Waters : pervaders,. 
according to Mahtdbara ; meaning the vital airs. W9rld : the sohI or self. 
Two tl^epUn God$ : Inbr<)ath »nd Outbreath. 

56. 57 R. V. I. 40. 1, 5. 

58 R. V. II. 23. 19. With heroes: with brave sons about ns who will givfr 
US confidence. The four Frattkaa that follow are taken, respectively, ^rom» 
XVII. 17, 26, 27, and XI. 8a. 




fiOOK THE THIRTY-FIFTH. 



^eisoNJs the Pahis, kenoe away, rebellious, ncohiera of tire 

Gods ! 
The place is his Who poured the juice. 

2 Let Savitar approve a spot upon the earth lot thy remains : 
And let the bulls be yoked for it. 

3 Let Vayu purify. Let Savitar purify. With Agdi^s glitter. 

With Savi tar's lustre. Let the bulls be unycAced. 

4 The Holy Fig Tree is your home, your mansion is the Parna 

Tree : 
Winners of cattle shall ye be if ye regain for me this man. 

5 Let Savitar lay down thy bones committed to the Mother's 

lap. 
Be pleasant to this man, Earth. 

6 Here in the God Praj&pati, near water, Man, I lay thee down : 
May his light drive mishap from us. 

7 Go hence, Death, pursue thy special pathway hpart from 

that which Grods are wont to travel. 
To thee I say it who hast eyes and hearest : Touch noft our 
offspring, injure not our heroes. 



This Book is oonDeoted wiih the Pitrtyajfta or Saorifiee 1» tbe Fathers or 
Ancestral Manes (II. 29. 84), containing chiefly furmitlas to he used at 
funeral ceremonies. See R. V. X. 14; 16 ; 18 ; and Muir, Original Sans- 
krit Texts, V. pp. 291—297. 

1 Begone : addressed to the t^anis, Pis&chas and other evil spirits that 

haunt the ground prapared for the cremation of the corp^. Cf. R. V. X. 
14. 9. HIm: the deceased householder's who in his life time duly worship- 
ped the Gk)ds with libations of Soma juice. 

2 Remaini : the bones and ashes which are to be buried. Let ike htdU 
he yoked: six in number, to a plough #ith Which furrows are driven from 
the south or north side of the j^round, to keep evil spirits at a distance. 

8 Four farrows are drawn, with a formula for each. 

4 Addressed to the various plants whose seeds he sows. The formula, 
taken from R. V X. 97. 5, is repeated from XII. 79. Sacrificial vessels and 
implements are made uf the Asvattha or Ficus Religiosa and the Parna, 
Paldsa, or Butea Frondosa, which are therefore said to be the home of plants 
used in religious ceremonies. 

6 The collected bones and ashes are laid down in the middle of the pre- 
pared ground. 

6 Man : the name of the deceased is to be supplied. The hat line of the 
formula is the burden of R. V. I. 97, 1 — 8. Mishap from ut: our sin, ao» 
cording to Mahidhara. 

7 R. V. X. 18. 1. Death: Mrityu, distinct from Yuma the judge and 
ruler of the departed. Our offspring ; meAuiiig here, says 8&yana, femak 
offspring. Our heroes : our sons and grandsons. 



VERSE le.] WHITE YAJURVEDA. 289 

8 Pleasant to thee be wind and eun, and pleasant be the bricks 

to thee. 
Pleasant to thee be the terrestrial fires : let them not scorch 
thee in their flames. 

9 Prosper for thee the regions and the waters, and let the seas 

for thee be most propitious. 
Auspicious unto thee be Air. Prosper all Quarters well for 
thee ! 

10 On flows the stony flood : hold fast each other, keep your- 

selves up, my friends, and pass the river. 
Here let us leave the powers that brought no profit, and 
cross the flood to Powers that are auspicious. 

11 Drive away evil, drive away fault, sorcery, and guiltiness. 
Do thou, Ap&mHrga, drive the evil dream away from us. 

12 To us let waters and the plants be friendly, to him who 

hates us, whom we hate, unfriendly. 

1 3 For our prosperity we touch the ox the son of Surfibhi. 
Be bearer and deliverer to us as Indra to the Gods. 

14 Looking upon the loftiest light, etc., as in XX. 21. 

15 Here I erect this rampart for the living: let none of these, 

none other, reach this limit. 
May they survive a hundred lengthened autumns, and may 
they bury Death beneath this mountain. 

16 Agni, thou pourest life, etc., as in XIX. 38. 

8 The deceased householder ie addressed. The bricks: three of which 
are laid down towards each quarter of the sky. Let them not scorch thte : 
of. R. V. X. 16. 1 : — Burn him not up, nor quite consume him, Agni : let 
not his body or his skin be scattered. 

10 R. V. X. 53 8. The original verse contains words of encouragement 
to the bearers who with the funeral procession are crossing a stream. Here 
the natural stream is represented by a ditch cnt for the purpose, filled 
with water and covered with aquatic plants and Kusa grass, into which 

stones are cast. 

11 Purificatory and benedictive formulas follow, Apdmdrga: (from 

mrij, to cleatise or wipe, with apa + d) Achyranthes Aspera. a biennial plant 
frequently used in medicine, iti incHiitations or countercharms, and in sac- 
rifices. See The Hymns of the Atharva-veda, Index. 

12 Repeated from VI. 22 and XX. 19. 

13 Surabhi : the Cow of Plenty, regarded as the mother of all bovine 
cattle. See The RAmdyana, II. 74. 

15 Thiit rampart: a mound of earth (or, according to some, a brand or 
enclosing-stic-< troin the Southern Fire) raised by the Adhvaryu as a line (.f 
demircation between the dead and the living, limiting, as it were, the 
jmisdiction of Death until the natural time for his appro«ch. This moun- 
tain : the mound oi ridge so raised. 

19 



2d0 WHITE YAJURVBDA. [BOOK XXXf. 

17 Waxing with sacrifice live loog, Agni, with butter on thy 

face and homed in fatness. 
When thou hast druuk the cows' fair savoury batter, guard, 
as a father guards his son, these people. 

18 These men have led about the ox, have duly carried Agni 

round, 
And raised their glory to the Gods. Who will attack them 
with success ? 

19 1 drive Corpse-eating Agni to a distance : sin-laden let him 

go to Yama's kingdom. 
Here let this other, Jatavedas, carry oblation to the Deities, 

foreknowing. 

20 Carry the fat to Fathers, Jatavedas, where, far away, thou 

kuowest them established. 
Let rivulets of marrow flow to meet them, and let their 
truthful wishes be accomplished. All-hail ! 

2 1 Pleasant be thou to us, Earth, without a thorn, our rest' 

ing-place. 
Vouchsafe us shelter reaching far. May thy light drive 
mishap from us. 

22 Born art thou, Agni, from this man : let him again be bom 

from thee, 
For Svarga's world, the man I name. All-hail ! 

18 The ox : see verse 1 3. The text, taken from R. V. X. 15. 5, is a giving 
over or recommendation of the people to divine protection. 

19 A. V. XII. 2. Corpse-eating Agni: Agni Eravy&d, the fire that cod- 
Aumes the bodies of the dead, to be extinguished as soon aa the crematioii 
IB completed. This other: the friendly sacrificial fire. 

21 R. V. 1. 22. 15. The additional concluding line is repeated from 

verse 6. 

22 Bom .... from this man : generated or produced by the deceased 
householder at the Agny&dhAna or ceremonial establishment of his own sac- 
rificial fires. See I. 1, note ; III. 1, note. Bom from thee: reproduoed 
from the funeral fire for new life in Svarga or heaven. 

A full and excellent account of the old Indian funeral ritual will be found 
in Madame Ragozin's Vedic India (Story of the Nations Seiies) pp. 349—8^. 
See also Max Miiller, India, What can it Teach us ? pp. 231-342. 




BOOK THE THIRTY-SIXTH. 



Refuge I take in Speech as Rich ; refuge in Miud as Yajus- 
text ; refuge in Breath as Sama-chaut ; refuge in Hearing 
and in Sight. 

Speech-energy endowed with strength, inbreath and out- 
breath are in me. 

2 Whatever deeply-sunk defect I have of eye, or mind, or 

heart, that may Brihaspati amend ! 
Gracious to us l)e he, Protector of the world. 

3 Earth ! Ether ! Heaven ! May we attain that excellent, etc., 

as in III. 35. 

4r With what help will he come to us etc., as in XXV 11. 39. 
6 What genuine, etc., as in XXVII. 40. 

6 Do thou who art, etc., as in XXVII. 41. 

7 Hero, with what aid dost thou delight us, with what 

succour bring 
Riches to those who worship thee ? 

8 Indra is king of all that is : may weal attend our bipeds and 

our quadrupeds. 

9 Gracious be Mitra unto us, and Varuna and Aryaman ; 
Indra, Brihaspati be kind, and Vishnu of the mighty stride. 

10 Pleasantly blow the wind for us, may Sdrya warm us plea- 

santly. 
Pleasantly, with a YO.\r, the God Parjanya send the rain on us. 

11 May days pass pleasantly for us, may nights draw near de- 

lightfully. 
Befriend us with their aids Indra and Agni, Indra and 

Varuna who taste oblations. 
Indra and Pushan be our help in battle, Indra and Soma 

give health, strength, and ci^mfort, 

12 May the celestial Waters, our helpers, be sweet for ug to drink. 
And flow with health and strength to us. 



This Book contains preliminary formulas— chiefly prayers for long life, 
unimpaired faculties, health, strength, prosperity, security, tranquillity, and 
contentment— of the Pravargya ceremony which is a preparatory rite of the 
Soma sacrifice. See Sacred Books of the East, XII. 44 ; XXVI. 104.? 

7 R. V. VIII. 82. 19. Hero : Indra is addressed. 

9 R. V. I. 90. 9. 

10 The first line is taken from A. V. VII. 69. 1, as is also the first line of 
the following verse. 

11 Befriend us : taken from R. V. VII. 35. X. 



292 WmVE YAJU^VEDAn [BOOK XXXVl 

13 Pleasant be thou to us, Earth, etc., M in XXXV. 21, 

14 Ye, Waters, are, etc., as in XL 50. 

15 Give us a portion, etc., as in XI. 51. 

16 To you we gladly come, etc., as in XI. 52. 

17 Sky alleviation, Air alleviation, £ai'tb alleTiation, Plants 

alleviation, 
Trees alleviation, All-Gods allevjntion, Brahma alleviation, 
Universe alleviation, just Alleviation alleviation — may 
that alleviation come to me ! 

18 Caldron, strengthen me. May all beings regard me with the 

eye of a friend. May I regard all beings with the eye of 
a friend. 
With the eye of a friend do we regard one another. 

19 Do thou, Caldron, strengthen me. Long may I live fo 

look on thee. Long may I live to look on ti»ee. 

20 Obeisance to thy wrath and glow, etc, as in XXIL 11. 

21 Homage to thee the lightning flash, homage to thee the 

thumler's roar ! 
Homage, Bounteous Lord, to thee whereas thou fain 
wouldst win to heaven ! 

22 From whatsoever trouble thou desirest, give us safety thence. 
Give to our children happiness and to our beasts secnrity. 

23 To us let Waters and let Plants be friendly, etc., as in VI. 22, 

21: Through hundred autumns may we see that bright Eye, God- 
appointed, rise, 

A hundred autumns niav we live. 

•/ 

Through hundred autumns may we hear; through hundred 
autumns clearly speak : through hundred auti^mus live 
content; a hundred autumns, yea, beyond a hundred 
autumns may we see. 

17 Of. the nearly similar verse in A. V. XIX. 9. 14 which ends ditfer- 
ently : * By these alleviations, these universal alleviations, I allay ail that 
is terrific liere, ,vll that is cruel, all that is wic'ced. This hath been caln^ed, 
this is now auspicious. Let all be favonrable to us.' 

IS Caldron : he aadresses the chief earthen vessel, the Oharma of liahft* 
vira (see XIX. 14) in which the offering of heated milk is prepared. This 
Cahlroais gloriti«ain A. V. IV. 11. 1-6. See also Muir, 0. S.T»xt«, V.39d. 

21 Th^ first line, addressed originally to Lightning personified, is taken 
from A. V, I. 13. 1. 

24 The first two lines are taken from R. V. VII, 63. 16. Bright Eye: it 
tr>e nniverse, the Sun ; here meKuinjj thn glorified Caldron. Hundred 
antuninn: alternatiny: with 'a hundred winters' and 'a hundred ye|M»* 
regarded as the natural durntiou of human life. 



ftOOK THE THIRT YsSEVENTH. 

br impulse of God Savitai* I take thee, etc. Spa«le art thou. 
Woman art thou, etc., as in XI. 9^ 10. 

2 The priests of him the lofty Priest, etc., as in V. 14. 

3 Heaven and Earth divine, may I duly prepare for you 

this day the head of Makha on the place of eailh where 
the Goas sncrificed. 
For Makha thee, thee fof the head of Mnkha 1 

4 Ye who were born the earliest of creMtloh, Ants divine, may 

1 duly pfepare foi* you this day the head of Makha on 
the place of ealfth where the Gods Sacriticed. 
For Makha thee, thee for the head of Makha ! 



This Book attci th« two tli:it follow contain the foimtilas to be uaeH at the 
actual performance of the PrSivargya c6iem'»ny, when thd neoegeary animals, 
ver»sels, and implements have been brougbt to the Bacriticial ground, and the 
propitiatory texta (Book XXXVI) have been recited by the priesta. 

1 / take thee: the wooden sacrificial Hpade, with wliich earth is to be dug 
to form two square beds for the chief Caldron, called MahAvlra and Gharma, 
Ui rent on. Woman: abhri, spade, being femikiiue : see V. 22. note. 

3 Heaven and Earth : tiie Adhvaryu takes up a lump of clay, the moisture 
of which represents the vapoury heaven, and the earthy portion the earth. 
2*Ae head of Makha : according to tlie legend related in the S itapatha and 
Panchavimsa Brdhn)ana8, Makha (who appears as a malignant demon in 
li. V. IX. lOU 13 iand perhaps Xv }7l. 2) was attending a sacrificial session 
with A^ni, Indra and other Gods who Agreed to shai'e among them any glory 
that should accrue from it. The glory came to Makha who t«»ok it and was 
g>'ing to depart, but the Gods surrounded him and claimed their shares. 
He stood leaning on his bow when the string (gnawed through by confeder- 
h,te antjs, according to the S. Bi'ihmana) gave way, ai»d the bow-end, 
springing upwards, cut off hiu head. This head, replaced by the Af vins, 
became the Pravargya, and when men offer this saciifice they replace the 
head of Makha. See Muir, O.Sanskrit Texts, IV. pp. 124-129. Mahl- 
dli;ira, however, without allusion to this legend (which is somewhat differ- 
ently related in the two Brdhmanai^), explains makha by ynjila. sacrifice, 
the head J or main essential of which ia the Mahdvlra or chief culdron con- 
taining the heated milk. 

4 Ants : meaning termites {Wiudldimah or dlwak. corrupted from upajih- 
vikd, an older form of upajtka or tipad^tka. and found in the Uigveda). here 
erroneously called vamryah, ante or emmets, and white ants in English. Earth 
fhrown up by them, a ne«t or hill containing some of the injects, is taken 
up and placed on a black -antelope skin. They are addressed us divine on 
account of the wonderful power, bestowed upon them by the Gods, «>f pro- 
ducing water wherever they dig See The Hymns of the Atiiarva-veda, 
Vol. I. pp, 44 ami 300, uote^. A lump from a whit^ autu' nest is used in* 
the Atharva-veda ritual in connexion wuth a charm for diarrhoea, and as an' 
antidote against poif«on. See Bloomfield, American Journal of Philology, 
Vol. VII. pp. 482 —484. An ant-hill has been employed al^o in the ritual 
of thi.s Veda. See XI. 17, note. These wliite ants are addressed as * the 
Citrliest of creation,' and it seems to be a fact that these Corrodentia of 
Pseudo-Neuroptera have been in existence from Carboniferous ages, while 
ants, which are Hymenopterous insects, do not occur before Tertiary times. 
See Chambers's Encyclopaedia, Termites. Mahidhara explains the antiquity 
of their origin by their close connexion with the * first- born ' eaith. Thee : 
the lump of earth. 



294 THE TEXTS OF THE [BOOK XXXVII. 

5 Only so largre was it at first. Duly may I prepare for you 

this day the head of Makha on earth's place where the 
Gods sacrificed. 
For Mnkha thee, thee for the head of Makha ! 

6 Indra's effective might are ye. Duly may I prepare for you 

this day the head of Makha on earth's place where the 
GoHs sacrificed. 
For Makha thee, thee for the head of Makha ! For Makha 
thee, thee ft>r the head of Makha ! For Makha thee, thee 
for the head of Makha ! 

7 May Brahtnanaspati draw nigh, etc., as in XXXIIT. 89. 
For Makha thee, thee for the head of Makha, etc., as in 

verse 6. 

8 Thou art the head of Makha. Thee for Makha, thee for 

Makha's head ! Thou art the head of Makha. Thee for 
Maklia, thee for Makha's head ! Thou art the head of 
Makha, thee for Makha, thee for Makha's head ! 
For Makha thee, thee for the head of Makha, etc., as in. 
verse 6. 

9 Thee on Gods* sacrificial ground with stallion's dung I 

fumigate. 
For Makha thee, thee for the bead of Makha ! 
For Makha thee, thee for the head of Makha ! For Makhi 

thee, thee for the head of Makha ! For Makha thee, thee 

for the head of Makha ! 

10 Thee for the True. Thee for the Good. Thee for the pla«e 
of happy rest. 

5 It : the earth. At firtt : when raised up by Vishnu in his Boftr-incw*' 
nation. 

6 Ye : he addresses the P ittkas, plants used to expedite the curdling of 
the sacrificial milk, and as substitutes for Soma plants when these are art 
at hand ; a kind of grass, according to Mahidhara. Thee : the milk wldoh 
he layt down on the antelope skin. 

7 Murmuring the text from the Uigveda, the Adhvaryu and his asttstairti 
go to the Parivrit, an enclosed shed or shrine, where he deposits the taeii- 
ficial apparatus, the most important of which is the Hah&Ttra or ohHf 
caldron, two inferior caldrons being kept in reserve. Thee: he addrstNi 
the chief Mah^vtra. 

8 He touches and addresses each of the three caldrons. 

9 He fumigates each caldron with horse-dung, addressing each in turn 
with the formula. 

10 The heated vessels are lifted up, each being addressed. Thetfartin 
True : I raise thee, the first Mahdvtra, to grntify the truthful Son. Th0 
for the Good : the second to please Vay u. Thee foi' the place of hajppf rak 
the third to please Earth. For Makhat etc,: be sprinkles the three IfallA* 
vtras with goat'd milk, addressing a formula to each. 



VESSIS 15.] WBITE YAJURVEDA, 295 

For Makha thee, thee for the head of Makha ! For Makha 
thee, thee for the head of Makha ! For Makha thee, thee 
for the head of Makha ! 

11 For Yarna thee. For Makha thee. For Sdrya's fervent 

ardour thee. 
May Savitar the God with balm anoint thee. Guard thou 

the touches of the earth 
Flame art thou ; thou art radiance ; thou art heat. 

12 Unconquerable, eastward, in Agni's overlordship, give me life. 
Rich in sons, southward, in India's overlordship give me 

offspring. 
Fair-seated, westward, in God Savitar's overlordship, give 

me sight. 
Range of hearing, northward, in Dhitar's overlordship, give 

me increase of wealth. 
Arrangement, upward, in Brihaspati's overlordship, give me 

energy. 
From all destructive spirits guard us. Thou art Manu's mare. 

13 All-hail ! By Maruts be thou compassed round. 
Guard the sky's touches. Mead, mead, mead. 

14 Germ of the Gods, Father of hymns, all living creatures' 

guardian Lord, 
Radiant, with radiant Savitar united, with the Sun he shines. 

15 Agni combined with flaming 6re, combined with Savitar 

divine, hath shone together with the Sun. 



11 Directed by the Brahman priest, the Adbvaryii besprinkles the chief 
Mab'\vlra three times, consecrating it to Yama, here said to mean the Sun, 
to Makha or Sacrifice, also meaning the Sun, and to the Sun's heat, the 
Mah^vira being regarded as the representative of the Sun in these three 
forms. May Savitar, etc. : lie anoints the Mah4vira with sacrificial butter. 
Guard thoa, etc.: he addresses a silver plate which has been put under the 
Hahavtra to protect it from the evil spirits that infest the earth. It has 
also been covered with a plate of gold. 

12 The Adhvaryu makes the Sacrificer recite the seven following for- 
mulas addressed to Earth. Dhdtar : the Ordainer ; Creator. Manu*i 
ffiare : bearer of the representative man and father of the human nice,' 
here represented by the Mah^vtra. 

13 He surrounds the Mah&vtra with ashes and coals, and above tbenf^ 
lays thirteen pieces of Vikankata wood, representing the thirteen months, 
the Pravargya being the year. By Maruts: that is. by us thy peoplei 
Guard, etc. : he addresses the plate of gold with which he covers the MaUi- 
vira. The tky's touches : meaning the Gods, according to Mahtdharat those 
who touch the sky. Mend, etc.: the three breathings which the Adhvaryu 
establishes in the Mahlvlra. 

14 They fan the fire, walk reverentially round the Mah&vtra| and do 
obeisanc*) to it as the representative of the Suu. 

15 ulyni; represented by the MahAvha. 



2%' WBIT£ YAJunV^DA. [BOOK XXXVIL 

IG He shines on earth upholder of the sky aud heat, the God&' 
upholder, God, imuiortal, born of heat. 
To him address a speech devoted to the Gods. 

17 1 saw the Herdsman, him who never stumbles, approaching 

by his pHthways and departing. 
He, clothed with gathered and diffusive splendour, within 
the worlds continually travels. 

18 Lord of all earths, Lord of all mind, Lord of all speech, 

thon Lord of speech entire^ 
Heard by the Gods, Caldron divine, do thou, a God, protect 

the Gods. 
Here, after, let it spee<l you twain on to the banqaet of the 

Gods. 
Sweetness for both the sweetness-lovers ! Sweetness for 

those the twain who take delight in sweetness ! 

19 Thee for the heart, thee for the mind, thee for the sky, for 

Surya thee. 
Standing erect lay thou the sacrifice in heaven among the 

Gods. 

20 Thou art our Father, father-like regard us. Obeisance be to 

thee. Do not thou harm us. 
May we, Accompanied by TvHshtar, win thee. Vouchsafe me 
sons aud cattle. Grant us offspring. Safe may I be to- 
gether with my luisband. 

21 May Day together with his sheen, fair-lighted with his light, 

accept. All hail ! 
M ly Night together with her sheen, fair lighted with her 
light, accept. All-hail ! 



16 He: the Caldron identified with and sprung from the Sun. 

17 R. V. I. 164. 31. The Herd»mnn: the Sun who surveya and guardt 
the world ; here represented by the Mahlvlra. 

18 You twain: the Asvins. Sioeetitess: according to S&ya a and Mfthl* 
dhara, mac^uhere means Madhuvidy^, the knowledge of sweetness orme«d ; 
that is, the esoteric lore of Soma which was unlawfully revealed to the At- 
vins by Dadhyach the sou of Atharvan. See The Hymns of the Rigvedfty 
I. 116. 12; V. 75. 1, notes. 

19 Thee: the Caldron. Foi' the heart, f(n* the mind: for their purifieatioQ. 
Fo * the sky : that we may obtain a home in heaven. We praise, is under- 
Blo >d. 

20 Accompanied hy Tvashtar: favoured by the God who preiBides ot«r 
procreation and the bebtowing of children. I^his formula is spoken by the 

Sacrificer's wife. 

21 He offers a burnt ol>1ation of Ranhina, n special kind of rice-cake, so 
called, it is suid, because the Sacrificer thereby ascends (rohatij to hflaTtn. 



book TfeiE tHiRTY-EirGftrtf. 



By impulse of God Savitar I take thee with arms of Afivins^ 

with the hands of Pushan. 
A zone for Aditi art thou. 

2 Id4, come hither. Aditi) come hither. Sarasvati, come 

hither. 
Come hither, So-and>So. Come hither, So-and-So. Come 
hither^ So-and-Sot 

3 Thou art a zone for Aditi, a diadem for Indiint, Piishan art 

thou. Spare some for the Ghaima. 

4 Overflow for the Asvins. Overflow for Sarasvatt. Overflow 

for Indra. 
All-hail, what belongs to Indra ! All-hail, what belongs to 
Indra ! All-hail, what belongs to Indra I 

5 That breast of thine), e:ihau8t1ess, fount of pleasure^ wealth- 

giver, treasure-finder, free-bestower, 
Wherewith thou rearest all things that are choicest, — bring 

that, Sarasvatt, that we may drain it. 
Throughout the spacious middle air I travel. 

6 Thou art G^yatra metre. Thou art Trishtup metre. With 

Heaven and Earth I grasp thee. With the Firmament I 
raise thee up* 
ludra and Asvins, drink ye the hot draught of sweet honey: 
sacrifice, ye Vasus. Vat ! All-hail to the rain-winning 
beam of the Sun ! 



The Pravargya formulas are coutiniied. 

1 The Adhvai-yu takes the rope that is to tie the cow for milking. Thei : 
the rope. The formula has been used in Xl. 9 and elseWhefe. A zone : ot 
I. 30 ; XI. 59. 

2 In the first line he calls the cow by her three sacrificial names. Of. 
Ill, 27 ; VIII. 43, note. In the second line he calls her three times by 
her ordinary name, White, Dapple, or whatever it may be, which is to be 
8Uf»p)ied accordingly. 

3 A zone for Aditi : he ties the cow to a post. Piishan art thou : he looses 
and addresses the calf. Some : of the milk. I'he Gharma : the heated caldron. 

4 He milks the cow, addressing the milk. What belongs to Indra : milk 
that drops on the ground, regarded as a sacrificial offering. ^ 

5 Taken from R. V. I. 1 64. 49, addressed originally to the Goddess, here 
to the cow also. Throughout, etc. : repeated from I. 7. 

6 He addresses the ParisUsa, a duplex implement, probably like a pair 
of tongs, with which the caldron is lifted froni the fire. One leg is stfid to 
be G;\ya tra metre, and the other Trishtup. Thee : the Mah&vlra, represent- 
ing the Sua. 



218 THB TEXTS OF THE [BOOK XXXVIII, 

7 Thee with Ss'khk to V&ta the sea. Thee with Sv&h& to VaU 

the flood. 
Thee with Sv4ha to Yata the uucoDquerable. Thee with 

Sv&h& to y&ta the irresistible. 
Thee with Svah4 to Yslia the protection-seeker. Thee with 

Sv4b& to Y4ta the non-destructive. 

8 Thee with Syah4 to In Ira Lord of Yasns. Thee with SvalhA 

to Indra Lord of Rudras. 
Thee with Svahsl to Indra killer of foes. Thee with Sv4h& 
to Savitar attended by Ribhii, Yibhu, and Yl^a. Thee 
with Sv4h4 to Bribasputi beluved of all the Gods. 

9 Svaha to Yama attended by the Angirases, attended by the 

Fathers ! 
Svah4 to the Gharma ! The Gharma for the Father ! 

10 Here hath he worshipped, seated south, all the sky-regioDS^ 

all the Gods. 
Drink, Asvius, of the heated draught, the Sv4h4-conseerate(l 
mead. 

11 In heaven lay thou this sacrifice ; lay thou this sacrifice in 

heaven. 
To sacrificial Agni hail ! May bliss be ours from Tajus texts, 

12 Drink, Asvins, with your daily helps, the Giiarma, streng- 

thencr of hearts. 
To him who driweth out the thread be homage, and to 
Heaven and Earth. 

13 The Gharma have the Asvius drunk : with Heaven and 

• 

Earth have they agreed. 
Here, verily, be their boons bestowed. 

14 Overflow for food. Overflow for energy. Overflow for the 
Priesthood. Overflow for the Nobility. Overflow for 
Heaven and Earth. Thou, duteous one, art Duty. In- 
nocent one, in us establish manly powers ; establish th» 
People. 



7 Thee: the MahAvtra ; ' I consecrate/ understood, to VAta the Wiad 
God under various appellations. Protection- seeker : pro^action-giver, woqU 
be more 8uit»».le, but the word does not seem to bear thi« menning. 

8 Rihhu, Vibku (more commonly Viblivan), and Vdja : the Ribhos, mm 
of Sudhauvan. raided to heaven and Godhead for their merita. ' See YYYL 
15. note, and The Hymns of the Rfgveda, Index. 

11 Lay thou: the MahAvira is addressed. 

12 Him who draweth out the thread : or web, of time, the Sun, aoeBrdiiiff 
to Mahidhara. 

U Innocent one: here the Caldron is placed on the khara or had <4 

earth prepared to receive it. 



VEnSB 19] WHITE TAJURVBDA. 299 

15 All-hail to PAshan, to the milk's skin ! All-hail to the press- 

stones ! 
All-hail to their echoes ! All-hail to the Fathers who are 
ahove the grass, who drink the Ghurraa ! All-hall to 
Heaven and Earth ! All-hail to the All-Gods ! 

16 All-hail to Rudra invoked by worshippers ! All-hail ! Let 

light combine with light. 
May Day together with his sheen, fair-lighted with bis light, 

accept. Aii-hail ! 
May Night together with her sheen, fair-lighted with her 

light, accept. All-hail ! 
May we enjoy the mead offered in most Indra-like Agni. 

Homage to thee, divine Gharma ! Do not thou injure me. 

17 Thy far-spread majesty, instinct with wisdom, hath surpas- 

sed thia heaven. 
And, with its glorions fame, the earth. 
Seat thee, for thou art mighty : shine, best entertainer of 

the Gods. 
Worthy of sacred food, praised Agni ! loose the smoke ruddy 

and beautiful to see. 

18 Gharma, that heavenly light of thine in G&yatri, in the 

Soma-store, — 
May it increase and be confirmed for thee, that light. 
Gharma, that light of thine in air, in Trishtup, iu the sacred 

hearth, — 
May it increase and be confirmed for thee, that light. 
Gharma, that light of thine on earth, in Jagati, of the priest's 

shed, — 
May that increase and be confirmed for thee, that light. 

19 Thee for the sure protection of the Nobles. Guard thou 

from injury the Brahman's body. 
We follow thee in interest of the People, for the renewal of 
our peace and comfort. 



15 He anoints the Mah^vira with sacrificial butter, and- offers oblation. 
Pdshan : represented by the MahAvlra. The milk*8 skin : raised by boiling 
on the contents of the Mahdvtra. Cf. XXXIX. 5. 

16 Let lightj etc. : he pours some of the milk into the Up«yaman!, a large 
wooden spoon from which the Sacrificei* drinks, the two lights being the milk 
and the butter. May Day y etc. : thene two lines are repeated from XXXVI I. 
21. Most Indra-like : most mighty.^ 

17 The Mah^vira is placed on the Asand! or stool, the seat of which vk 
made ot mnfija grass. Agni represented by the Mah&vtra, is addressed. 
Seat thee etc. : repeated from XI. 37. 3 

19 Thee: the Gharma or Mahavlra ; we follow, beina; understood. Thd 
Sacrificer's wife is brought in and stationed in front of the Qharma. 



300 WHITE YA JUR VEDA . [BOOK XXX VI it 

20 S(|uare^ fai'spread is the sacrifice's uavel : it spreads for us 
wide, fall of all existence, spreads wide for us full of 
complete existenee. 
We turn against the hate and guiles of him who keeps an 
alien law. 
3l Thi.H, Gh:irma ! is thy liquid store. Swell out and wax in 
strength thereby. 
May we too grow in strength and wmx to greatness 
2S Lou<ily the tawny Stallion neighed, mighty 4 like Mitra fair to Ree. 
Together with the Sun the sea, the store shone otit with 
flashing light. 

23 To us let Waters and let Plants be friendly} to him who 

hates us, whom we hate, unfriendly. 

24 Looking upon the loftier litj:ht above tliednfknesswehave come 
ToSftrya, God among theGiids, the light that is most, excellent 

25 A brand art thou, fain would we thrive. Fuel art thou, and 

splendour : Give me splendour. 
^6 Far as the heaven and earth are spread in compassi &r as 
the Seven Rivers are extended, 
So vast thy cUp which I with strength am taking, ludi'a, 
unharmed in me, uninjured ever. 

27 In me be that great heto powet, in me be strength and 

mental force. 
The Gharma shines with triple light, with lustre fulgent 
far away, With holy lore, with brilliancy. 

28 Brought hither is the seed of milk. Through each succeed* 

ing year may we enjoy the bliss of draining it. 
Invited, I enjoy a Share of that which hath been offered me^ 
the ►avoury draughtby ludra drunk and tasted by PraJapatL 



20 Square t or fun r cornered ; the Gharma which i» placed on tho Hi|^ 
Altar. I^avel: the central and chief point. Keeps an alien law: follows otiMT 
than Vedic observances. Cf. R. V. V. 20. 2. 

21 Repeated, with van8ti«»n, from II. 14. 

22 The tawntf Stallion \ the Caldron representing thf> Sun. Togeiker wikx 
equally with ; as brilliantly as. The iea : the Caldron with ita liquid coi* 
tents. The ttore : of blessings. 

23 The priests and the Sacriftcer perform ablutions at the Ch&tVlla or 
pit. The formula is repeated from VI. 22. 

24 The Sacrificer returns from the ChAtvAla and go^ towards the Dortli- 
ea^t. The formula, taken from R. V. I. 50. 10, has been used in XX. SI \ 
XXVII 10 ; XXXV. 14. 

25 The Sacrifiuer lays a kindling-stick on the Ahavanlj^a fire. The formiill 
id repeated from XX. 23. 

26 Seven River's : the five rivers of the Panj&b, the Indus, and the SarM' 
vat! or the Kubhi. Thy cup: the draught from the caldron which tbt 
Sacrificer drinks. Unlmrnied: may it be unharmed, according to Mabldhu*. 

27 The Sacrificer and the priests drink the reuains of the oouteuts of the , 
caldron. 



BOOK THE THIRTY-NINTH. 



SvAhA to the Vital Breathings with their ControUinor Lord! 
To Karth Sv&ha ! To Agni Sv&ha ! To Firmament Svaba ! 
To Vayu Svaha ! To Sky Svaha ! To Surya Sv^hk ! 

2 To the Quarters Svaha ! To the Moon SvkUi ! To the Stars 

Svaha ! To the Waters Sv&h& ! To Varuna Svaha ! To 
the Navel Sv^ha ! To the Purified Sv&ha ! * 

3 To Speech Svah^ ! To Breath Sv&ha ! To Breath SvaU& ! 

To Sight Svaha ! To Sight Svilhl^ ! To Hearing Svaha ! 
To Hearing Svaha ! 

4 The wish ai^tl purpocie of the mind ancl truth of speech msiy 

I obtain. 
Bestowed on me be cattle's form, sweet taste of food, apd 
fame and grace. Svaha ! 

5 PrHJapjiti while in prepniation ; Samraj when prepared ; 

All-Gods* when seated; Ghaima when heated w»th tire; 
Splendour when lifted up; the Asvins' while niilk is 
poured in ; Pushan's when the butter trickles down it ; 
the Marnts* when the milk is clotting ; Mitra's when the 
milk's skin is spreadinir; Yayu*8 when it is carried ofF; 
Aj^ni's whil^ offered as oblatiou ; Y^k when it has betu 
offered, 

6 Savitar on the first day ; .^j:ni on the second ; Vayn on the 

third ; Aditya (the Sun) on the fourth : Chandmm&s (the 
Moon) on the fifth ; llitu on the sixth ; the iMarnts on 
the seventh ; Brihasputi on the eighth ; Mitra on the 
ninth; Varqna on the tenth; Indra on th§ eleventh; 
the All-(Jods on the twelfth. 



Tliis Book pontains ex|»iatpiy foimulpb intended to reflit'djr apd atone 
f'»r any failure or defect in the perform:«pce of lUe Prayargya ceremony ; 
in CHse, for instancp. the caldron should break, or the contents be allowed 
to boil over, or the cow give f»(!ur or bloody milk. Oblations of butter, 
accompanied \^ith the foiniulaS; aie ofieied to various deities and deitt'd 
objects. 

1 Sv^lhd ! the sacrificinl exclnmation on making an offering ; May tlie obla- 
tiou be properly made! TJieir ControUincf Jjoni: HiranyajrarbhaorPia^'fipjiti. 

2 Navel : the central point ; the High ^\u\r may be meant. 21ie Puri- 
ltd: according to Mahidhara, the God who purifit-s. 

3 Speech, etc. : meaning the deities who i reside over the^'e faculties. 
battles form : beauty i»r splendour connvcted with cattle, says Mahidhara. 

5, 6 The Mah.ivira represents or belongs to various deities at different 
tage* of the ceremony, and expiatory oblatiouH, if required, are to be offered 
ccordingly. Milk's skin : Cf. XXI^VIII. 15, 

♦J Rilu : the Se;i8c»n, personified. 



302 THE TEXTS OF THE [BOOM XXXIX. 

7 Fierce; Terrible; The Resonant ; The Roarer; YictoriouB; 
Assailant ; and Dispeller. SvaJia. 

' 8 Agui with the heart; Lightning with the heart's point; 
Pasupati with the whole heart ; Bhava with the liyer. 

Sarva with the two cardiac bones ; Isana with Passion ; 
Mah^deva with the intercostal flesh ; the Fierce God with 
the rectum ; Yasishtha-hanuh, Singis with two luDQps of 
flesh near the heart. 

9 The Fierce with blood ; Mitra with obedience, Rudra with 
disobedience ; Indra with pastime ; the Maruts with 
strength ; the Sadhyas with enjoyment. 

Bhava's is what is on the throat ; Rudra's what is between 
the ribs; Mahadeva's is the liver; Sarva's the rectum; i 
Pasupati's the pericardium. 

10 To the hair S\khk ! To the tair Svkhk ! To the skin SyIWI 
To the skin Svkhi ! To the blood Swihk ! To the blopd 
Svkhk 1 To the fats Svaha ! To the fats Sviba ! To the ■■ 
fleshy parts S^aha ! To the fleshy parts Sykhk ! To the | 
sinews Svkhk ! To the sinews Sykhkl Svkhk to the bones! ; 
Svaha to the bones ! To the marrows Sy&ha ! To the 
marrows Svah& ! To the seed SvahS. ! To the anus Svihi! 






7 This formula, called technically aranye nUckyam, To be recited in thi 
forest, eon tains the names of seven of the fiercest Maruts. See XV IL 81— 
85, from the last line of which the formula is repeated. 

8 With the heart : I propitiate or gratify, understood. Pafupati : Larf 
of Beasts or Cattle, a title of Rudra who is called also Bhava nnd ^arm 
See XVI. 28. Cardiac bones : or, according to some, kidneys See XIX- 86; 
XXV. 8. Isdna: Lord ; Ruler; also one of the older names of Rudra. Sei 
A. V. XV. 5. Mahddeva : the Great God ; Rudra, VasUpta-hanuii, §ui^: \ 
nothing can be made out of the text which appears to be corrupt. f 

9 The Fiei'ce : Rudra in his terrible manifestations ; I propitiate, bdni { 
understood. Sddhyaa : a class of ancient deities ; Blessed Gods : Eggelinf^ • 

10 The object of the Pravargya, which is a purificatory and introdaeiaiy : 
ceremony like Dikshft or Consecration (IV. 2 ; V. 6) is the bodily r«geM- I 
ration of the Sacrificer, the provision of a heavenly body with which akM ] 
he it) permitted to enter the residence of the Gods (Haug, Aitareya Bdk \ 
manam, II. 42, note). At the conclusion of the ceremony, therefore, tki > 
sacrificial materials are so arranged as to form the semblance of a hmiMl 
figure. The Mahdviras represent the head ; the Prastara or sacrificial bunck 
of grass the hair ; the two milk-vessels are his ears ; the plates of gold and 
silver bis eyes ; the Rauhina cake potsherds represent the heels ; the ens' 
tents of the caldron are the blood, and so on (see Hillebrandt, Ritual-Iii* 
teratur, p. 1 85). The formulas contained in this verse provide the Pravargyi^ 
man with the bodily parts euij^eiated, and the regeneration of the 881614 
cer is thus completed. Faculties and feelings are imparted by the iormsto 
which follow. 



VERSE 13.1 WHITE YAJURVBDA, 80» 

11 To Effort Svaha! To Exertion Svaha! To Endeavour Svahal 

To Viyasa Svaha ! To Attempt Svaha ! 

12 To Grief Sv^hi ! To the Grieving Svaha ! To the Sorrowing 

Svaha ! To Sorrow Sviha ! 
To Heat Svaha ! To him who grows hot Sv&ha ! To him 

who is beiug heated Svaha ! To him who ha» been heated 

Svaha ! To Gha.mn Svdha I 
To x^tonement Svaha! To Expiation Svaha! To Remedy 

Svaha ! 

13 To Yama Svaha 1 To the Finisher Svaha ! To Death Svaha I 

To the Priesthood Sviha ! To Brahmanicide Svaha ! To 
the All-Gods Svaha ! To Heaven and Earth Svaha ! 

11 Viydsa : the meaiiiDg of the word if* not clear, and Mahfdhara o£fer8 
DO explanation : * a tormenting t^pirit of Yama'b world, according to tbe 
Oommentators' : — S. P. Lexicon. Formed from rt + ycw, as the other words 
in the line are from dy pra-dj %am^ and ud-^-yat, it might, perhaps, be ren- 
dered by Distraction or Distraint. 

12 To Oharma: tbe word means (1) heat (2) the heated caldron (8) its 
heated contents. Atonement : Expiation : for defects in tbe saerifice. See 
first note. Remedy : the putting together of the Pi-avargya-man and the 
bodily regeneration of tbe Sacrificer. 

The Pravargya, which was originally, probably, a milk-offering to the Sun 
and bis heralds the Asvins, is alluded to in the Rigveda (V. 30. 15; VII. 
103. 8), and tbe ritual (with formula^ different from those of the Tajurveda^ 
is described in the Aitareya-Brr^bmaua which belongs to that Veda. See 
Haag, Ai. Br. II. 41—51. The Caldron is also glorified in A. V. IV. 11. 1—6. 
More details of tbe performance of tbe rite may «»e found in Prof. A. Hilie- 
brandt's Ritual-Litteratur, and in Sacred Books of the East, Vol. XLV. 
See also Oldeuberg, Die Religion des Veda, under Pravargya. 




BOOK THK FORTIETH. 



Enveloped by the Lord must be This All— each thing that 

moves on earth. 
With that reuouDced enjoy thyself. Covet no wealth of 

any man. 

2 One. only doing Karma hei^o, should wish to live a hundred 

years. 
No way is there for thee but this. So Karma oleaveth not 
to man. 

3 Aye, to the Asuras belong those worlds enwri^pt in blinding 

gloom. 
To them, when life on earth is done, depai't tbd m^n who 
kill the Self. 



Thi«. the last Adhyilya or Book of the White Yajurve<1a SaqihitA, ii«a 
UpJinwhad or religious and philosophical trenti>e, not directly o<>nuectad 
wirh any sacriiioiHl ceremonial. It 'is professedly designed*, tMye ProlMur 
Weber, *to fix the proper mean between those exclusively engaged in nwri- 
ficial acts and thoiie entirely neglecting them. It belongs at all events td a 
very Hdvanced stage of speculation as it assun^es a l^ord (if) of the nnlTeno. 
According to MahMh'O'aN commentary, its polemic is directed partUll/ 
against the B^nddlias, that is. probably, against the dootriues which Mt^* 
wards were called Siiipkhya'. — Histoiy of Ipdian Literature, p. 108, 

1 Enveloped: or covered The Lord : ts. the Soul of All, and thy in- 
most Self — the only Absolute Reality. This All: the phenomenal unlvcrNL 
On earth : in the three worlds ; in the who}e imagiuar.? Ooauius. WiA 
that renounced: after absoUite renunciation of the world and h11 the vain 
desires connected with it. Enjotf thyself: delight in the blij*8 of the Beati- 
fic Vision. According to Sri Sankara, save or protect the Self. Cotttm» 
ivenlth : and set not thy heart upon what thou culleht thipe, The seeming 
ezi'^tenee of the world ):» to be covered by the all-embracing, all-absorbiu^ 
all-8ati.sfying thought of the Deity. 

% Of the two courses, Snnny&sa or Henupciation and Karma or Religinm 
Action, the former, eoii^equent on right knowledge of the Self, is the betttr 
way. Only doinff Karma: he who desires life is not fitted to follow tha 
higher path and in order to avoid sin he must perform the religiouH w«»rki, 
such as Agnihotra (III. 9) and the like, ordained by the I^Utras. Thtis.aDd 
thuit only, will he be untainted by evil action, and by a gradual purificatioD 
of the heart he will attain to Renunciation and its direct goal of MnkU, 
Liberati(m. or Final Beatitude, that U, the reabsorption of the individual 
Self into the Supreme Stlf or Soul of the Universe. 

3 This text condeintift th«»8e who perform Karma with a view to futnie 
advantages in tins w(»rld or sensual enjoyments in Svarga, and who kill the 
Self by ig!»orance of its eternal nature. To the Asuras : as compared with 
the nature of the Supreme Spirit who is without a second, even the Godi 
and other being:* are »j>oken of as A^»ura« or demons. The worlds of Asuraa 
include Gods, human beings, the lower animals, and even plants and minerala. 



VERSE 7.] WHITE TAJURVEDA. 305 

4 Motionless, ens, swifter than Mind — the Devas failed to 

overtake it speeding on before them. 
It, standing still, outstrips the others riinning. Herein doth 
Matarifvan stablish Action. 

5 It moveth ; it is motionless. It is far distant ; it is near. 
It is within This All ; and it surrounds This All externally. 

6 The man who in his Self beholds all creatures and all things 

that be, 
And in all beings sees his Self, thenee doubts no longer^ 
ponders not. 

7 When, in the man who clearly knows. Self hath become all 

thiugs that are. 



4 iA igaonmcfr of the Atmft or BeH leads to repeated mundane transmi- 
grations, some explanation of its nature is now giyen. MoHonlett: in its 
unoonditioned states free from the- obstructions of th& body, itsr oiigans of 
perception, conception^ ete 4 and of the objective or external w^rld. One: 
all-pervading, and really only one, althougn appearing to the ignorant to be 
encased separately in every body. Swifter Umu Mwd: seeming, as it is 
all-pervading, to travel faster than even the Mind (Manas, J^ens, ' the ten" 
serium eommuney the rallying-point of the senses' — Miax MiiUdr). The Mind, 
says Sri Sankara, by its power of imagination is known to travel to the 
world of Brafamft even in a second, and the Self — Atml — seems to arrive 
there previously. Because Atmft or Brahma^Intdligen^ Absolute — which 
is the basis of all perception, imagination and though^ and as such reflects 
itself in ajl the conscious funetions of the senses of thfi Mind, cannot but be 
considered as going before; otherwise how can the Mind function at all? 
The Devat: here meaning the organs of sense, sigbc, etc. It: the entity of 
the Atm&. The othtrt : the senses. Herein : oq by it, the entity of the 
Atm& whieh pervades all existence^ MdtarifiHtn: VAyu, Air ; the special 
supporter of all life, which allots their respeciiVe functions to the forces of 
Kature, urging fire to bum, the Sun to give }t^ light, and the clouds to pour 
their rain. A etion : the manifestations of ad activity ; the actions of human . 
beings as well as natural phenom^ia. 

5 ftmoffetk; it is motimless : substairtaally a repetition, to add force to 
the assertion, from verse 4. It: the entity of the Atm&. Although constant 
and unmoving in itself it seems to t&e ignorant to move. Or, physically, 
it is staUouary in plants and mineralsand moving in animated creatures. Far 
distant: far beyond the reaeh of the ignorant. Near: close to t^ose who 
know its nature. Or, Mahidhara says, it is far away in the sun and the stars 
and close at hand in the earth. Within This AU: being all>pervading and 
extremely subtile it is at the s^me time within and without the Universe. 

6 The man : he who has renounced the world and wishes for final release 
from transmijgration- Jn his Self: as not distinct from his own Atm& or Self. 
Thenee : consequently. Jkmbtsno longer,* this interpretation of na viehikit* 
sati is given by Mahtdhara who quotes a SQtra from PAoini (3. 1. 5) imply- 
ing that the affix san is used in the root's own aense^svirthe san pratyayah 
— i. e. not in the desiderat re sense. The lading of the K4ava recension ia 
na vijugupsatCf that is, does not shrink away from them as alien and inferior 
to his own Self. 

7 As ignorance, the source of grief and delusion, has been destroyed ia 
the man who beholda the one, sdl -pervading, pure Self, free from duality, 
his condition 'a ^ne of uninterrupted bliss. 

20 



306 THE TEXTS OF TBE {BOOK XL 

What wilderment, what grief is there ia hiia who. sees the 
One alone ? 

8 He hath attatoed ttuto the Bright, Bodiless, Woundless, 

Sinewless, the Pure which evil hath not piefced. 
Far-sighted, wise, encon^passing, he self -existent hath pres- 
cribed aims, as propriety demands, unto the everlasting 
Years. 

9 Deep into shade oT blinding gloom fall AsambhClti^s wor- 

shippers. 
They sink to. darkness deeper yet who on Sombhikti aire 
intent. 

1 One fruit, they say, from Samhhava, another from Asambhava. 
TUus fyooi the sages ha\^e we heard wha have declared this 

bre ta us. 

11 TheiQian wha knowa &\mbhiiti an<f VinSsa sfmwTtaneonalj,. 
He, by V*in4sa passing death, gains by Sambhilti endless life. 

8 He: the nan who has this right knawtedgisot the Self. Th€ Brigki^ete,: 
Brahma, the Higheet Ei»ence, the Supreme Being. ^ Sa&kaia ezfkhuBl 
dififereatly :. Re 'the Atrail) encompassed or pervaded all, b^ng bnght^ ets^ 
thus putting the^ neuter adjectwes in apposition to the mMCuline prooooft 
snh (he). Mahidhura also gives this alternatife explanation. FUr'»igMidf 
etc.: referring either to the- maa who knows, orto tb»Atm&^acoordiugto 
the preferred interpretaftioa of the Erst line of the* versei. A»pfopriHjf 
demands: so- that evety living being, might receive the- proper fruit of hii 
action. Tears: I^ajftpO^is or Creative Powers, PhijApati being identified 
Tvith the Year^ of which U is the Preeidlng Genius. See IX. 20; XXVIL 4& 

9 In onler to> enjoin the comhined worship of Ajsambhati and SambhAt^ 
their separate worship i& co^miudd. AjKuubhUl is, according to 1^ ^^ 
kara. undeveloped Prakriti, iTature in its causal or germinal state when ifc 
lias not evolved as the universe which is the effect. It i» aUo> enlltid toMOl, 
darlcness or chaos. This worsh^is mere blinudness. and ignoranoOk anditi 
adiierents fall into corresponding darkness. SambkiUi: ef plained Ifaj fit 
Sacikara as the manifestation of Bra^a as Brabmi the pheaomeBaleraatirr 
calle.l Hiraayagarbha the Golden G^nn, or Praj4pati. 'See IL V. X. lU. 
According to Mahtdhara's. first explaua\ion^ Asambhati iathedenial ol a ntv 
birth or existence after deaths and Saibbh iti is the exclusive ABseriioD if 
that bnlief, devotion to which will produce excess in the praetiee-of 

10 The text now declares the sep^irate fruit of eocb eleoMnt ol tbe< 
bined worship of Undeveloped Nature and Hiranya^u'bha in order t» 
their combination, having fij^ condemned the cults practised separately. 
Fi'om Sambhava : from the cult of Sambhava which i? the same as Sambh jti 
in verse 9, or Hiranyagarbha. Asambhava : Undeveloped Nature or Aiam* 
bhiiti. The result of the former cult is the attainment of certain saperBi^ 
tural powers called Sfddhis which enable their possessor te ineroMe or rft* 
duce his size and weight to Miy extent at his pleasure^ ete. £i|^t ol tbeit 
f icul ties are: uaually en unierated. The worship of Prakriti resolta in abim 
tion into PrakritK Eiach, therefore, fails te attain the object to he deeM^ 
rediutegration in the Supreme Self. 

11 SimbhUti: standing for Asambhtlti, say the Oommentatora^ by aplM» 
resis and so meaniog Undeveloped Nature. Via fso.- (DestruoHon} that % 



VERSE 15.] WfflTE 7AJURVEDA, 807 

12 To blinding darkness go the men who make a cult of 

Nescience. 
The devotees of Science enter darkness that is darker still 

13 Different U the fruit, they say, of Science and of Nescience. 
Thus from the sages have we heard who have declared this 

lore to us. 

14 The man who knoweth well these two, Science and Nescience, 

combined, 
Overcoming death by Nescience by Science gaineth endle^ 
life. 

15 My breath reach everlasting Air ! In ashes let my body end. 
Cm! Mind, remember thou; remember thou my sphere; 

remember thou my deeds. 



Hiranyagarbha. The combination of the two cults is now ezpre^sly enjotned, 
since the fruits can be obtained only by one and the same person succes- 
sively, and not by different persons practising each cult independently. 
Patting death: that is, overo«>ming death in the shape of the absence of 
supernatural powers and of vice and desire by means of the faculties obtained 
by the worship of Hiranyagarbha (verse 10). Sanibk(Ui : here again mean- 
ing A3ambh<lti or Undeveloped Nature. Endlut Hft: that is, conditioned 
or limited immortality by absorption into Prakf itL 

12 Netdtnee: Avidyd, the opposite of Vidyft or true Science; including 
ignorance of the re:d nature of the Atml and belief in the phenomenal and 
transient objective world. See Professor Max Miiller's Three Lectures on 
the Ved.lnta Philosophy, pp. 97 — 100. Here the word is used as equivalent 
to Karma (verse 2), one of its results, the constant performers of which, 
exclusively, fall into darkness which prevents their kuowing the truth. 
Scienee : Vidy i ; meaniug, here, only knowletlge of the Devatds or Deities, 
not of the Puramltml or Supreme S ^If. Tliis Science, alone, U insufficient. 

13 Different U the fruU: Science (knowle<1ge of the Deities) lead^ a man 
after death to the Devaloka, the world of the Devas or Gods. Nuifpience, 
that is. Karma, leads to the Pitriloka, the world of the Fathers, ijlliii^e or 
Ancestral Spirits. 

1 i The person who practises the s icre<l rite? and cnnjolntfy cultiTdted 
the Science of the Deities successively attains the fruits of both, obtain^qg, 
in the end, the union with the Gods called immortality in a limited sense. 

15 This and the two succeeding verses are addressed to Brahma, the True, 
typi'ied by Fire, and designated Om the Swjred Symbol of the Deity. The 
S> >lar Fire, the Supreme D nty, and the S<'lf manifested in the Mind are 
here addre^setl in identity by the dying devotee, meditating upon the Sup- 
reme Light in the Sun as no other than, hii own Timer Light. The meaning 
of this verrie is .-—-May my breath — the life-pnnciple in me (called the lih'ja- 
tirtraj and consisting of the five organs of action, the five organs of sense, 
the five Airs, the Mind and the Intellect), leaving its bod ly limitation, 
reach, or be united with, the immortal Hiranyagarbha or Satr&tman. the 
Soul-thread, the Divine, all -pervading. Cosmic Life ; and may this gross 
l)ody consumed on the funeral pile end in ashes. My tphere: kliUt which 
is not in the Kftnva text, is explained by the Commentators as ' the region 
allotted to, or intended (ka^pita) for, ue*. 



W8 THE TEXTS OF TBS [BOOK XL, 

16 By goodly path lead ua to riches, Agni, thou God who 

kuowest all our works and wisdom. 
Kemove the An that makes ua stray and wauder; most 
ample adoration will we bring thee. 

17 The Ueal's face is bidden by a vessel formed of golden light. 
The Spirit yonder in the Sun, the Spirit dwelling there am I, 
Om! Heaven! Brahma! 



16 This verse, repeated from V. 36, and taken from B. V. I. 89. 6. is ft 
oontinuation of the dying devotee's prayer. OoocUy path : not by the path 
that leads to the abode of the ^anes and subsequent transmigratiuUf but 
by the fair road travelled by the Gods, on whioh there is uo returning. 2\» 
riches : that is, aooording to the Commentators, enjoyment of the ittward 
of our Karma. 

1 7 The BeaVi faoe : the face or real form of that True Being — ^Brahnifr— 
the indwelliog Spirit of all beings, animate or inanimate, — the Inward RuUr 
(antaryAmin), the Purusha who dwells in the ^un yonder and in the body, 
In the Kftnva reoension a verse numbered 16 follows : Nonriaher, Sob 
Mover (or Sole Seer), Tama (Controller), Sun, Prajftpati's Son, remo^ 
thy rays and draw together or otmtract thy burning energ^y, so that I may 
behold thy most blessed Form. That Spirit (Purusha) who dwelleth in the 
Sun yonder, I am He (the immaterial eternal Soul), ' Thy moat blessed 
Form ' implies that True Spiritual Liight which is, as it were, veQed by the 
golden orb of physical material light which typifies it 

In both recensions, Hidhyandina and K&?va, the orcjer of Tersea 1^8 is 
the same. In the K^nva recension verse 9 oorresponda with 12 of the ICAdhi 
yaniina; 10 with 13 ;' U with 14; 12 with d; 13 with 10 ; U with U ; U 
(varied) with 17; 16 baa no corresponding verse ; 17 with IS ; 18 with 11 

This Upanishad of the Vdjasaneya-SamhitA, called also the tfivAsiaai 
from its initial words, ts&dhyftya. and tsopanishad, l^X Bool(. and 10 Upudr 
shad, has 'been translated by' Sir William Jones (Posthun^ous Wojcka); b| 
IUj4 Ram Mohan Roy; by Dr. R5er in Vol. ^V. of the,BibIiotheoa Indloa] 
by Professor Max Muller in Vol, I. of the Sacred Books of the ^sat, and re- 
cently, together with the Commentary of Sri Sa&kara. by S. Sitaraqia Saitii 
B. A (published by V.C Seshachari, B.A., J^.I^., through Q, A. NatetinJl 
Co., Madras), I am indebted to my old pupil and valued f Kcmd. B&ba Rir 
mad4 Ddsa Mitra of Benares, completer of Dr. Ballantyne's tranalation of Aa 
S)hitya-darpana and author of an admirable English version of the Bhagarriid- 
Qtt4, for kind revision of mv translation of, and notefli on, this Upaniilnd^ 
and for many corrections and improvements therein. The foUowniff SIOll^ 
sus from this scholar's pen, mainly in defence and jqatification oflAe Cmap 
mentator Srt Sankara^ ig, I think, a valuable addition ta ovy annotatinaw. 



"Simple in language as this Upanishad is, it presents difftonltiai in fl» 
shape of apparently conflicting sentiments which it has taxed the iogennitl 
of ancient and modem commentators to reconcile ; yet a douht aftmfttjwwt 
arises whether the mal sense has been actually discovered. 

" This translation is generally in accordance with the Commentaiy ol fkt 
^ankarftofairya who is followed by the great majority of commentafeoreand 
is recognized as the greatest authority on the Vediilnta Philosophy as a* 
poundeid in its praethdna-traya or triple course, vig, the Upaniehadii tilf 
YedAnU Satras, and the Bhagavad-Qlt^. 



fxAsM it] WkiTi YA/ukfMDA. m 

" The <ihie£ pmdoz U contained in verse 12 which declares that ignor&ace 
(avidy4) leads Ui blind darkness, and knowledge (vidyA) to darkness blinder 
still.* Si 1 $ «dkara ezpUinfi vidyi to mean knowledge of the inferior Deities 
itnd ndt thr knowledge of the Supreme Bhdnna* For, aooordinr to him. the 
true knowledge of the Supreme Brahma being the highest object of all re- 
ligious duties and the sole end of the ifpanishads, it cannot be said; under 
any ciniumstantfes, ia reault in dtrknes& 'Whilst a knowledge of the Divi- 
nities and certain forms of their worship, also termed vidy4 in the Upanisbads} 
may bring a man into darkness or an unhappy region if he ilegiecte the duties 
ordained by the Sruti and Smriti. Sri $ankai^ in all hi^ VedHntic Com- 
mentaries, has urged Wpeatrtdly and foi^bly that tfue knowledge of Brahma 
cannot be Combined wich Karma, for it removes the notion -of duality and 
fills the devotee's mind with an ever->abiding consciousness of the E!tem>i4 
Spirit, the Sole Hetility. His mental and bodily acts are almost autoraatical, 
not being caused by any strong desire or passion. They at-e results of the 
residual atiilyfl the source of his present and last birth* . Site option is made 
only iu the Case of Divine Inoaruations and tiiose who work solely for the 
good of the world without any selfish motive ot pasldon. 

"The fonx'th Chapter of the third Book of theVedftnta-SAtras o^Wtls with 
tbe Sfitra : 'The &ad of man (is attained) by this (the independent know- 
ledge of the Self ordained in the VedAnta) : such being the word of the 
Veda. So says B^arAyana. In refuting the opponenrs arguments Srt 
Bankara explains that verse 2 of this Upanlfhad refers to men iu general 
and not specialli^ to one Who knows Bi'ahma (III, 4. 13), and that even it 
it be conceded by virtue of the context that it refers to such a person it 
implies only a permission and not an injunction to perform worlto, for the 
purpose of pi^ai^ing knowledge, as is shown by the Words na karma lipyate 
nartf ' Wotk does not taint the man*. That is to say^ even if a man who 
knows Brahma performs work as long as he lives it has no tainting e£fect 
upon him : such is the power of knowledge (111. 4 I4)tt This discussion 
about the connection of Work with Wisdom is concluded by explanations 
summed up in the following words : — ' J^nowledge, when produced, does not 
require anything else for the attainment of its fruit (salvation) : but for its 
production it does Require (the help of eaciifices, etc). So says the St-uti : 
* Him (the Supreme Spii'it) do the Brdhmans desire to know bv study of 
the Veda, by sacrifice, by gift, by austerities, and by fasting^ (Com. on 
Vedinta S 111.4 126). 'Thefore, thus knowing, serene and solf-subdued, 
retiring (from the World), enduring (every pain sind self concentrated, one 
sees the Self in his own self ' (Brih. Up. Vl. 4 23)l ' Whereas the qualifica- 
tions serenity, etc. are directly connected with knowledge as is implied in the 
epithet evai^^-vity 'thus knowing,' they ai'e the intimate or immediate 
(pratyftsanna) means of gaining knowledge ^ Whilst sacrifice, etc., being con- 
nected with the dttlre of kn<iwledge, are its outward and remote means. 
Such is their distinction.' (Com. Ved. S. III. i.2l) 

" It Will be seen fi*om the above that there is lio inconsistencyi as Profes- 
sor Max Miiiier (Sacred Books of the ^ast, Vol. I. p. 819) supposes, in the 



» This veree occurs also in the BHhfldAmijyaka Upanisbad jiV. 40. 10). 
where vidyS is explained as that portion of the; Veda whioh treats of 

Karma only. « . * 

t Vfichaspati Misra says: •One omly doing, etc,, verse <?, refers to a per- 
8on who has no Wnowledffe. Even if it should refer to one who knows 
there would be no oontradiotion. glorification of knowledge being intend- 
ed.'— Bb&matf. a gloss on ^ankara, p. 675. S. 13. , , . ,. ,, J 
I Brihad&ranyaka Upanishad IV. 4. 22: Fastinjj (anfisaka) is explained 
as moral fasting, abstaining from seDSual gratifications. 



310 WHITE TAJURVEDA. [BOOK XL. 

explanations given by Srt S^hkara of verse 2 in his Commentaries on thU 
Upanisbad ami the Vedftuta'satras. The Professor rightly remarks: *Our 
Upanishad seems to have dreaded libertuiism, knowledge without workf, 
more even than ritualism, works withi)ut knowledge, and its true object 
was to 8how that orthodoxy and sacrifice, though useless in them«elve»*, 
must always form the preparation for higher eulightenment.* It would 
seem that it did not strike the Professor that Sri Sankara'd contention U 
not that work shouhl not precede the highest knowledge, but that when it 
has been attained, there is no necessity for going back to the preparatory 
stage, seeing that the gtial lias already been reached for which the prepura- 
tion was previously undergone. It cannot (>e too carefully borne in mind 
that this knowlerlge to which the great Saniiyd*! attaches so much value ii 
not a verbal or even a speculative knowledge of the Supreme Brahma, which, 
as the Professor justly fears, may lead to libertinism. Far from being the 
high*»8t knowledge as understood by Sri Sankara, the latter knowledge may 
indeed be h.wer than that of the Ootia who are manifestj^tions of Brahma a« 
Wind, Fire, Sun, etc, Brahma so manifested is worshipped in verses 15—17 




(mukhato Brahmav&dino va), and not in the actual realization of Brahmab 
shown in a life altogether free from desires and affections, doubts and fears, 
grief and delusion (see verse 7). Certainly it would be a cimtradictiou to 
connect such knowledge with libertinism, and so after all ^rt Sankara must 
be pronounced to be right. 

** It may not be out of place to remark here that 9rl Sankara's view of t^ 
relation of wisdom to work aa-ords also with the teaching of the Bhag'ivad- 
Git4 which sets forth so prominently the importance of duty done un- 
Belti»hlv. without expectation of reward. The GltA says; 'But the mM 
who deiighteth in Spirit (the Inner Self), is satinfted in Spirit, and ia con- 
tented in Spirit alone, he (indeed) hath no work to do.' III. 17. 

" I feel tempted to give here an interpretation of verse 12, being the ex- 
pansion of an idea hinted at by a Pandit. It Is not, however, found in tW 
of the publi($he<l Commentaries. It remt>ves the apparent contradiction oC 
the verse, and at the same time restores the force of iva rendered meaning 
less in all the other interpretations, and gives to vidgd its highest sense :— 

** Those who ifire devoted to knowledge (the highest knowledge of .Brahma) 
enter iuti> darkness, as if bliuder still, i. e. a darkness devoid of all fonni 
and colours— of all this phenomenal world— darkness indeed aji being be- 
yon' the light of the sun, the moon, the stars, fire and lightning, for the 
Sruti says : There the Sun shines not, nor the Moon, nor the Stars, nur do 
these lightnings shine, far less does fire (Katha Up. 5. 15). ^rl 9<i&kaTH in 
his Auandalahaii, a hymn to the Primeval Power or ^akti, sings : * I atfcw 
the Supreme Sambhu, seated in the lotus, named Ajh4-ohakra, between th^ 
eyebrows (termed Avimukta or Kftst in the J4vftla Upanishad), bearing the 
brilliance of a hundred millions of suns and moons, united on one side with 
the Supreme Intelligence (Para Chit, the power of universal conscionBness]^; 
whom to worship with devotion, man dwelleth in the lighUess bouse of hip 
own Light, unapproached by the Sun and Moon and fire*. The Bhagav^d- 
Gitft also gives expreMi<m to a similar idea when it says: *What Li night to 
all CI eation— therein waketh the self-concentrated* (II. 69). Milton's * DNfJk 
with excessive light^ might perhaps be explained in a like spiritual aena^ - 

" Lastly in favour of Sri Sankara it may be observed that he avoida tlie 
tautology which other Commentators make of verses 9-^11 by ezplainiBg 
Sambhftti and Aitambhuti in the same sense almost aa vidyft and aTidj&,* 



I.— INDEX OF HYMNS AND VERSES TAKEN FROM 
THE RIGVEDA AND THE ATHARVA-VEDA, 



KIGVEDA. 



BOOK I. 



TMN k Terse. 


Fa«i. 


1. 7- 


-9 


19 


1. 63 




24$ 


2. 4 




52 


2. 7 




274 


3, 3 




274 


3. 4- 


« 


195 


3. 7 




57 


3. 10- 


-12 


195 


«. 1 


• 


210 


6. 2 




21$ 


6. 3 




251 


9. 1 




279 


10. 3 




65 


11. 1 




107, 156 


14. 3 




273 


15. 3 




233 


15. 9 




234 


18. 1- 


3 


20 


18. 6 




266 


22. 3 




13 


22. 13 




64, 118 


22. 17 




37 


22. 19 




44, 118 


23. 6 




273 


23. 17 




48 


24. 11 




168, 196 


25. 10 




84 


26. 10 




186 


27. 7 




49 


30. 7 




89 


31. 1 




286 


31. 12 




281 


34. 11 




285 


35. 2 




273 


35. 8—11 


282 


36. 9 


\ 


92 



Hymn k V;ebsb. 


Paov. 


36. 13 


93 


40. 1, 4 


287 


40. 3 - 


278 


40. 15 


283 


44. 13 


269 


45. 6 


136 


50. 1 


66, 271 


■ 50. 3 


66 


50. 4 


272 


50. 6 


271 


50. 10 


188, 300 


62. 1,2 


281 


71. 8 


268 


75. 5 


267 


79. 4-6 


R* 


82. 2,« 


23 


84. 2 


65 


84. 3 


65 


84. 19 


50 


86. 1 


64 


89. 1-10 


226 


90. 6-8 


118 


90. 9 


291 


91. 1 


179 


91. 16-18 


113 


91. 19 


33 


91. 20,21,2$ 


282 


92. 6 


109 


92. 13 


284 


95. 1 


267 


96. 5 


K)0. 157 


97. 1-8 


288 


98. 1 


232 


98. 3 


11 


102. 1 . 


271 


105. 1 


278 



312 



IKDIX OF VXB8E8 FBOM BIGVSDA AND ATHABTA-TIOA. 



Htmn & Versb. 


Page. 


Hymn k Veb 


107. 1 


60 


162. 21 


112. 24,25 


283 


164. 31 


114. 1 


145 


164. 34 


114. 7,8 


141 


164. 49 


115. 1 


56, 120 


165. 3 


115. 4 


272 


165. 4 


115. 5 


272 


165. 9 


132. 6 


68 


165. 15 


147. 2 


105 


186. 1 


154. 1,2 


38 


187. 1 


154. 4-6 


•44 


189. 1 


162. 


220 






BOOK II. 


1, 1 


90 


27. 1 


3. 11 


159 


29. 6 


e. 4 


105 


30. 8 


7. 6 


97 


32. 6 


§. 1 


92 


33. 14 


9. 3 


158 


41. 1,2 


10. 4,5 


90 


41. 7-9 


23. 15 


281 


41. 13 


28. 19 


287 





Paob. 

212 
2V6 
21« 
297 
270 
276 
277 
285 
271 
280 
3,42,58 



287 
274 
170 
281 
146 
238 
195 
67 



2. 


7 


9. 


9 


11. 


2 


12. 


1 


14. 


5 


22. 


1-6 


24. 


1 


26. 


7 


29. 


3,4 


29. 


8 


29. 


10 


29. 


18 


30. 


1,2 



BOOK III. 


276 


31. 6 


267 


34. 3 


207 


35. 6 


57 


37. 1 


171 


38. 4 


106 


45. 1 


77 . 


47. 2 


170 


47. 4 


281 


47. 5 


.92 


61. 7 


18, 106 


69. ft 


189 


62. 10 


282 


62. 16 



274 
270 
234 
170 
27(1 
192 

68 
275 

67 

67 

96^ 
21» 208 



IKDW OF TBBaiB FBOIC BlfiVIDA AHD i^ARtA-TXtfl. 



fit 



BOOK IV. 



Htmn k Vebss. 

1. 4, & 

1. 2a 

2. 16 
2. 17 

4, 1—5' 

7. 1 

10. 1 

10. 1— a 

15. a 

20. 1 
20. 2 



Pagi^ 

196 

269 

182 
151 
115 

135, 267 
158 
187 
90 
191 
192 



Htmn h I^erse. 


Paqb. 


21. 1 


191 


$1. 1-3 


239 


di 1 


275 


40. 3, 4 


73 


40 5 


84 


42. 10 


52 


47. 1 


238 


54. 2 


274 


57. 8 


109 


5«. 


159-16?! 


58. 5,^ 


119 









BOOK v. 








1. 


i 


135 






44. 


1 


5^ 


1. 


12 


135 






46. 


3,« 


2i73 


5 


1 


17 






47. 


a 


156 


1 


1,2,9 


137 






5t). 


1 


27, 97 


20. 


1 


181 






tf2. 


8 


82 


24. 




20 






81. 


1 


87.87 


24. 


1, 3. 4 


187 






81. 


9f 


loo 


25. 


7 


232 






ai. 


3 


88 


28. 


3 


268 






82. 


5 


255 


33. 


8 


83' 






85. 


3 


atf 


42. 


4 


62 













4 7 

5. 7 

7. 1 
11. 1 
11. 6 
16. 13 
16. 14 
16. 15 
16. 16 
16. 28 
16. 34 
19. 1 
44. 9 

46. 1,2 

47. 11-13 



BOOK VI. 



268 
171 

135, 269 
135 
135 

91, 134 

91 

92 
233 
150 
268 

58 
285 
238 
19Z 



47. 2^-SfI 

48. 1, 2 

49. 4 

49. 8 

50. 14 
^ 9 
52. 13 

59. 6 

60. 6 

70. 1 

71. 8 
71. 6 
75. 

75. 16-18 



m 

374 
28(K 
S[8() 
370 
274 
278 
275 
285 
275 
60 
251 
154 



:314 



IKDEX OF VEISSES FROM RIOYEDA A^fD AtHARVA-VEDJU 



HrMN &, Verse. Page. 

1. 3 158 

8. 4 104 

16. 1, 2 136 

16, 7 268 

23« 4 269 

23. 6 192 

26. S 38 

32. 22,23 238 

35. 1 291 

88. 7,8 74 

^. 2 273 



BOOK vn. 

Htmn & Verse. Page 

41. 284 

59. 12 24 

62. 5 197 

66. 4 269 

66. 16 292 

74. 3 278 

90. 3 237 

«1. 3— S 237 

92. 1 52 

94. 11 276 

^9. 3 37 







BOOK VIIL 


■ 


r 


3. 8,4 


277 




52. 


12 s 


^3 


3. 8 


279 


i 


58." 


^•••■■ 


107 


«. I 


58 




61. 


12,13 


269 


^. 28 


233 




«4. 


1'^ y 


i 119? 


11. 1 


29 




64, 


4 ■ ..-.■• 


134 


11. 7 


113 




64. 


15 


97 


14. 13 


162 




^0. 


10 


66 


3.9. 20 


136 


I 


72. 


7 


273 


'2Q. 21 


238 




73. 


3 


121 


^7. 13 


278 




77. 


1 


232 


27. 14 


279 




78. 


1 


188 


42. 1 


:S2 




78. 


2,3 


279 


U. 4 


267 


. 


82. 


4 


272 


43. 9 


104 


• 


88. 


3 


272 


43. 13 


113 


■ 


88. 


5,6 


275 


44. 3 


207 




«0. 


1 


278 


44. 16 


18,116, 


184 


96. 


9 


277 


45. 2 


276 




90. 


11.12 


272 


48. 13 


180 


; 


9L 


20,21 


98 


49. 9 


239 









8. 7 
3. 9 



21,60 
277 



VALAKHILYA. 



I 



4. I 



m 



IN])eX t)V TIftSES FROM RIGTXDA A90 ATBARVA-TElk. 



M5^ 





' 


BOOK IX. 






Hymn & Versb. 


Paqb. 




UtMN k YSBfiE. 


Page. 


!. 1,2 

1. 6 
11. 1 
54. 1 
<51. 10—12 
66. 19 


234 
172 
275 
19 
233 
177 




66. 
66. 
67. 
96. 
110. 


20 
21 

22, 23, 25 
U 
3 


232 
65 
178 
179 
207 




BOOK X. 




1. 1 


102 




81. 


1-7 


150 


1. 2 


93 




82. 


25-31 


151, 152 


8. 6 


116, 135 




87. 


22 


99 


9. 1-3 


9i 




88. 


15 


179 


13, 1 


87 




91. 


14,15 


194 


14. 6 


179 




97. 


75-96 


109-111 


14. 9, 16, 18 


288 




101. 


4,3 


108 


15. 1 


179 




163, 


1-13 


152-154 


15. 2 


182 




110. 


1-11 


250 


15. 3-5 


ISO 




120. 


1 


277 


15. 5 


290 




121. 


1.3 


210 


15. 6, 7 


181 




121. 


4 


226 


15. 8 


179 




121. 


5 


264 


15. 11 


180 




121. 


7»8 


237 


15. 12 


181 




121. 


10 


83 


15 13 


182 




123. 


1 


53 


15. 14 


181 




128. 


9 


285 


16. 11 


181 




129. 


5 


276 


16. 12 


182 




130. 


7 


286 


17. 4 


212 




131. 


2 


84, 17$ 


17. 10 . 


26 




131. 


4 


86 


17. 11 


114 




139. 


1 


155 


17. 12 


55 




139. 


2 


156 


18. 1 


288 




139. 


3 


,108 


36. 12 


269 




141. 


1 


76 


37. 1 


33 




141. 


3 


75 


45. 4 


101 


• 


141. 


4 


277 


45. 8 

46. 7 


100 
267 




141. 
152. 


5 

4 


76 
67,170*. 


5u. 1 


270 


. 


157. 


1-3 


230 ' 


53. 8 


289 




170. 


1 


271 


57. 3-6 


23 




173. 


1 


101 


61. 3 


54 




180. 


2 


170 


63. 10 


196 




185. 




20 


64. «3 


74 




189. 




ir- 


72. 2 
74. i 


151 
271 




, 191. 


1 


135 



Sl6 



isrhL OP VXB8B& PROM KiOVEDA kvH ATBAtik-VtitHj 

ATHAItVA-VEDA. 







BOOK t 




tilMIT & VkR». 


t*iGii. 




Hn^s & VskftB. 


fACilb 


4. 4 


72 




85. 1^2 


286 


13. 1 


292 

2C5 








1. 21 


SOOK it 

1 6. 1«3 


5135 




feOOK 111. 




2. 6 


164 




19. 1,8 


99 


17. 5, 8, 9 


l09 
114 








i.. i 


BOOK It. 

1 14. 3-$ 


15? 




feOOK V. 




27. 1 


236 








BOOK Vt 




5a. 31 


62 


123. 1*2! 


169 


ll^. 3 


188 






6. %$ 
16. 
17. 4 


196 

236 
62 


BOOl 


C Vlt. 

82. 3 

81 6 
84. 1 


285 

89 

285 


25. 1 


69 




89. 8 


4? 


26. 8 


38 




97. 1 


63 


69. 1 


291 




97. 3,4 


62 




' 


Book ix* 




5. 1/ 


m 


• 


t 




BOOK X. 




8. ISf 


863 


BOOK XII. 




2. 8 


290 


BOOK XIX. 


■ 


9. U 


292 


f 65. I 


98 


47. 1 


283 




I 


• 



II.— INDEX OF NAMES, ETC. 



Abhisheka, AspersioQy 

Consecration ol ft Kiog, 

page 79. 
Absolute, the, Brahma, 

265. 
Achchh^v&ka, layiter, 

one of ^e priests em 



V4k, 29 ; the Protec- 
tress, 81, 154 ; Earth aa 
the tot Iftyer of the 
altar, 121 ; Queen of 
Order, 196; Mother, 
Sire, and Soa, 227; 
Agui, 243, 



ployed in important Aditya, son of Aditi. 
services, 41, 55, 250. Aditya, the Aditya par 



Ad&bhya Graha, the In- 
vincible I^ibation, 67. 

Adhavantya, a Soma pe- 
seryoir, 56, 176. 

Adhipati Graha, a certain 
Libation, 164. 

Adhvaryu, a Yajurvedft 
priest ; one who per- 
forn^a the practical 
part of the ceremony, 
1, 2, 8, 230, 242, 276 ; 
identi^es himself with 
the Supreme Self. 61. 

Adhvaryi^s of the Qods, 
the Asvins, 3, 124, ^5, 
^ 214, 271, 276. 

Adi-Furusha, the Qupr 
reme Spirit, 261. 

Aditi, Inanity, In^nite 



esK$Uett4s^ the Sun, or 

Varun»,60, U4, 120. 

160, 231, 248, 272, 301, 

Adity4, a n^me of the 

Som« Cow, 30. 
Adityas, a class of Qods, 
si«, seven, or eight in 
number, but occasion^ 
ally said to be twelve, 
corresponding to the 
number of tlie months, 
10, 12, 13, 60, 95, 105, 
125,133,153,190,198, 
209, 2U, 224, 225, 230, 
240, 247, 285, 287- 
Adityi^ Graha, Llbfttion 

to the Adityas, 60. 

After-born, the int^r 

(Salary month, 209. 

Nature, 82, 95, 130, Age Libations, 165. 

164, 208, 224. 225,237, Aghhyft, Inviqjable, oxen 

228> 230, 247, 253, 261, employed in the c(m- 

269, 272, 286, 297 ( 0tru«tion of the 9\Uff^ 

Earth, ?. 4, 6, 8, 9, 30, 109. 

32 ; Mighty Mother, AgiU, ;?a«m. Jjoaed or. 

72 ; Mother of Indra, Guardian of Vows, 2,. 



275; of Agni, ^43; 
of the Gods, 96 ; Vish- 
nu's Consort, 254 ; the 
Cosmic Cow, 20 ; sacri- 
ficial name of the cow, 
20, 66, 297; double- 
b^de<};29; representjjs 



14. 29, 35, 42, 1*9; 
yghtning, 7, 18,96; 
his brother*, 7, 9 ; 
Uot%w Priest, n, 63, 
92, 102, 119, 160, 171, 
97, 202, 243, 267; 
hi44en by Pa^l2; 



MeB8enger,ll,55, 1(3, 
136, 207 ; gi^erof 
children, 13, 179,18); 
Househdder, I/rd)f 
the Home, 14, 21, B, 
81,84,244; guest. )f 
men, 17,55, 102, l(B, 
268, 269; represeits 
the Sun, 17, 87, ICO, 
166; head of heavo, 
18, 55, 116, 134, W; 
Omni8cient,21 ; Mm^f 
of the herd, 21; gmr- 
dian, 28 ;son of |Ushs, 
34; son of himself, 3t, 
190; spaced, 21S; 
his three bodies, Zi ; 
mediatoF,196;Fen)OTer 
of sin, 42, 187; ^S, 
55,103, 268; sage, 55, 
63,268;suo]aing,68; 
his mother, Mvcth, 68 ; 
PuFishya,88,91, 93, 
97^106;the Path (tar 

heaven), 168 ; lepre^ 
sented by a lump of 
day, 89-91, 99, 94; 
bom from forest trees, 
90-92;Childoflfeave« 
»nd ^arth, 93; found 
in plants, 93; child of 
Waters, 93; alone inie 
mortal, 265; the Law, 
93, 107 ; the Truth, 
93jchildofpli^nte,94; 
Good prot^tor, 94 ; 
Smfa^kpt, 2oi 204t 
Son of Sti^ngth, 97, 
103,113,136; Lor4 
ofD;BdStqed0,9r,186s 
Ukhya,of the Fira- 
pw>,100-l9fi, 107,124, 



813 LXDEX OF 9AMES, ETC. 

156; an of Heaven, Agniyojana, Equipment See Vi?Te Dcvfth. 
102 ; lis three forms, of Agni, 168. AU-lightbricks, 1 17,139. 

;he S«n, sacrificial fire, Agny4dh4na, establish- AU-lights, certain bricliSy 
ightuing, 102; guar- ment of sacrificial fires, 96,126. 
lian of Soma, 103- 1,17,290. Altar, 7, 9. 36. 87,88, 169, 

^Dlkavan, 234; hia Agmyana Grah^, a Liba- 171,174,281; called 
uothers Heaven and tion to the AU-Qods, lioness, 86; centre of 
Enrth, 112; the One 54,123,164. earth,21«,240;8haped 

[mperial Lord, 113 ; Ahavantya, the eastern Iikeabird,87,100,l49, 
deotified with the fire and hearth, 1, 2. 9, 239; consecration of, 
Pire-altar, 117, 119, 19,21,34,41,95,100, 139; taking possession 
140, 162, 169; ideuti- 114,149,158,167,177, of, 148; of the uni- 
Sed with the San, 120, 188, 247, 251, 800. verse, 124. 

251,207 ; represented Ahi, the Serpent, a de- Altars, formulas acoom- 
by a goat, 120 ; Fire or mon of drought, 275. panying oonstruotioQ 
Moon by night, 267 ; Ahibudhnya, Ahi Budh- of, 87 seqq , 97. 
his flight and capture, nya, a deity of the at- Ambd, AmbdUkiU Ambi- 
135; becomes Rudra, mospheric ocean, 41, k&, feminine names, 
140 ; sprung fram Pu- 83, 286. 212. 

rusha, 262 ; called Buf- Ahutis,fireob1ation8,175. Ambikft,the personifica- 
falo, 159, 160 ; vital Aida, the name of a Si- tion of Autumn, Ru- 
heat in bodies, 161 ; man, 123. dra's sister, 24. 

corpee*eater, 290 ; Ag- Aindrilgna Graha, a Liba- Ambrosia, 103. 
n.-Praj&pati, sacrific- tion to ludra-Agni, 57, Amrit, drink of Gods, 
ed, 171. Agnis (plural), 164. nectar, 8, 60, 72, 159, 

117, 125, 204. AindravflyavaGraha,aLi- 192. 

Agnich^iyana, Conntrnc' bationtoIndra-ydyu,164.Amhisaspati, Genius of 
tion of the Fire-aliar, Air, 214, 289, 192, 307. the intercalary month, 
87, 164, 171, 239. Airs, Vital.See ViUl Airs. 56, 209. 

Agntdh, the priest who Aitareya-Bnkhma'.iam,Sl, Amsa.oneoftheAdityas, 
kindles the fire, 53, 59. 123, 267, 302, 803. 80, 287. 

Agnldhra=Agn!dh,8,40, Aja. See Unburn. Amsn Graha, a certain 

41, 59, 66, 174, 175, Aja-EkapAd, 41, 286. libation, 164. 

242. Ajfid-Chakni, 810. Amulet, magic, 144. 

Agntdhriya, a hearth or Ajya Uktha, a Ktany to Auda, a catcher of finh, 
fire-shed, 40. Agni, 132. 257. 

Agnihotra, a burnt obia- Aksharapafikti, a metre, Angh&ri, one of the 
tion of milk, 1, 2, 17, 181. guards of the Celestial 

231, 304. All-Embraoer, the Sun, Soma, 31, 40. 

Aguishtoma, Pralte of 123. Angiras, atule of Agni, 

Agni,' 49, 158, 164. AHGodi, 40, 47, 57, 61, 17, 36, 101, 113. 281 ; 

Aguidhvilttas, a class of 67, 95, 107, 155, 166, Agni*s goat so called. 
Manes, 179-181, 220. 171, 189,205.207,209, 93;aseuii-diWiieRlHhI' 

Agni-Soma, the dual dei- 225, 226, 254, 268, 273, 27, 8S. 89. 91. 95, 166, 
ty, 8, 4, 6, 12, 45, 225. 292, 299, 891, 808. 125/1 '^e, 151, 182, 238. 



iSDEt Of 1I7AMES, srrc. ^19 

AngiraM8,cIesoendant«of io exorciama, 78, 289 ; Arrows, tliree presented 
AugirasjS, 27, 135, 179, aneatoreiaaug ceremony, toa King on bia conae- 
271, 282, 298. 77. craiion, 81. 

AcimaU, tied to stakes, Apanyft (Watery) bricks, Arya, 188, 2S4. 
218-223; dedicated to 122, 125. Arya(8), 130, 277. 

Tarious deities, 218- Apnav&na, an ancient Aryaman, one of the 
223; different parts to Riahi, 18, 135, 267. Adityaa, 20, 76, 225, 

Tariou8God8,224;b«ult Apiatiratlta, Irrenistibfe, 227, 228, 269,287; 291; 
alive into foundationa, tbe name ol % hymn, buaband-finder, 24. 
118; cruelty to, regard- 1 55. Aaamarathii, the fanciful 

ed as sin, 22. AprS hymn% 175, 1 90, 1 97, name of a Uaiu-montb, 

Annaatuti, Praise of Food 236, 240, 247, 250. 13i. 

(Soma), 230. Apsarasea, celestial AsambhiaY«,Ui>develup' 

Anointing, of the Sacri- nymphs, 133,134, 166, ed Nature, 306. 
ficer with fresh butter, 167, 227, 256. AaambhAla^s Avidyft, 

26; (jfhia eye with oint- Apaaa, moisture, 124, 131. 310. 
ment, 26; of axle-pins, Apau-dikahft, coBsecra- Aaandi, Sacrificer'aseat, 
37; of the Udiimbara tion by water, 26. 75, 174, 186. 

post, 40; of the cap of Aptya, Watery, a title of Asapatn&s,FoeIe8s bricks, 
tbe stake, 44; of vie- Trita, 280. 131. 

tima, 45, 46. ApT&, Colic or Dysentery Aah&dhA, Invincible, 

Antaka, the Finiaher, personified, 154. brick, 117. 

Death, 256, 258. Apy&yana, Sprinkling Asb&dha, mid-June to 

Antara, Interior, 221 Uie Soma plants, 85. midJnly, 56. 

Antary&ma, a certain li- Arani, the fire-drill form- A»btlohatv4rini8a,bymny 
bation, 51, 52, 122. ed of two pieces of 128. 

Antelope skiu(a), 32, 42, wood, 26, 232. AahUrlasa, hymn, 128. 

92, 100. Araru, tbe name of a Aaikul, naiue of a river, 

Ant-hill, used in sacrifice, fiend, 7, 8, 282. 

89; Ant-hills, offerings Ardheiidra, HalMndra, Askanda. the name of a 
to, 225. oblations, 163. die, 258. 

Antistrophe, 175. Ardour, a name of Sum- Asr&vaya, a sacrificial 

Ants, White, 293. mer, 15; the year, 128. call, 175. 

Annmati, Divine Grace, Ariahtanemi, fanciful Asrlvayas, fanciful name 
77, 254, 281. name of a month, 134. of a metre, 127. 

Anumlocbanti, name of Arjuna, a name c^ Indra, Ass, 223; present at sac- 
an Apsaras* 134. 83. rifice, 88, 89, 93; of 

Anupad, 182. Arka, Agni, tbe Sun,168, the Aavina, 89, 230. 

Anushtup, a metre, 67, 285. Asaembly'a Lord, Agni, 

82, 88, 95, 122, 123, Ark^svamedha-santati 266. 

197, 213, 243, 245,254. oblations, 168. Asterisros, 167, 209. 

Anuahtup bricks, 135. Armour,144, 154, 251,252. Aatrologer, 256. 

A nuy&jaa, post-offerings, Arrow, personified, 223, ARnra.LQrdGt>d,W,120, 
1 75, 245. 253 ; Arrow deity, 256 ; 236, 270, 283. 

Ap^^rga, a (^nt used — maker«.256. Asura^ fiendi 53^ 86, 194. 



320 Tsm. or sakb, wk, 

jUnns, fiends wlio op- Al^grftbya Qnt^ Addi- BadaH, Jtqvbefnni^SSL 

pose the Gods, 7, 15, tioaal or Soperioritj BahiahpvnMBiBa, 41. 

35, n% 201. 304 ; as- tibtttioB, 65, 66. Blhyiw Kctcnor« 9U. 

same various shapss, AtHbfaySolemnreoeptioa Bambbiij, one of tho 

15. of SkNoia, 34, 174. g«aidaaftlw cdotial 

Asvaiiiedh% fione-sacn- Atm^ Om Selt 305-^07. Soma, 81, 49. 

fice, 164, 205, 230, 281, Aioncmeirt,, 303. BaD7aa.FieiislBdiea,83. 

247, 255. Atri, aa aadenfc sa^, oae Baption, 2i. 

Asrastujti, Prsise of tbo ol the Sereo Bishis, Bariiii, safsjfidal grass, 

HorM^228. 151,286. 9,10,18. 

iLmttha,Pwa8Beligioea, jiodgrabhana obUtioas, Barfaishads, a class ot 

88,^8. 27, 97. Manes, 179, 189, 220. 

AsTinm name of a month, Aofija, son of Usij, mat- Barle7,S9.44, 85,173,185. 

mid-September to mid- ronymte of KakshMn, Barter, between* vor- 

Oetober, 56. 29. shipperanda God, 23. 

ABvinaGraJbusUbatumto Antamn, 15, 22, 24,82, Base« that which snp- 

the Asvins, 52, )^4. 134, 198. ports or holds the libft- 

Asviot brick, 124. A7Abh|itha, a pmifica- tioa, tha 4arth or a 

Asvins^ two ];iight-Gh>d8, tory bath, 22, 63, 64, cup, 51. 

henOds oi dawn, 3, 6, 164, 176, 187. Bais, 221. 

7, 52, 85, 86, 109, 166, Ay»kft,awater.wasd,118, Bauddhas, 804. 

172-177, 1 83186, 190^ 148« 22i Bay Horses, Indra^s, 23; 

192195, 204, 224, 227« Ava}4aa formulas, 56. 61, 65, 190, 192, 195, 

^36,242,263,^71,278, Avidj^ igaaranea ol the 210,230,270,272, 26X 

283, 293« 296, 301; Self, 307, 309. BdelUum, 87. 

celestial Adhnarjrus, Avimukta,nani«of aboly Beasts, Lord ot See 

242, ^71; pbirsvcians, plaaenearBensres,810. PasupatL 

}74, 236; lorers of Awful, the, Wiutor, 15. Beauty, Goddess 0^263. 

sweetness, 53 ; Jbhejr Axe, 43, 46. Beer, 16. 

Whip, 52, $3. Ajas, iron or peAaps Bhadra, mid- August to 

Atbar7an,ana«eientsags broni», 284. See Inon. mid -September, 56. 

andjSre-piiest, 69, 91, Ay»v^, d^rk half- Bhaga, a God, 80, 194; 

134. months, 129, 180. 227, 269. 273, 284, 287. 

AtharrsBS, 179; spalls, AyogiO, of unceitain Bhagavad-GltA, 310. . 

257. meaning, 255. Bhftgav»ta-PurAna, 260^ 

Atharra-veda^ 7, 14, 15, Ayu,Ayus,son of Uiwaflt, 263. 

28, 24, 39, 46, 52, 76, 34 ; Life, a name of Bhazmdyftja, as ancSoit 

77, 80, 143, 183, 200, Agpi, 86, 108, 139,228; Rishi, 12, 286. 

218, 217, 220, 221, 224, of Varui^ 52. Bbanta,yasiahtha» 104; 

225, 256, 257, 260,261, Asure-necked, Budra, BharataB,atiib0,78ft 104» 

289, 292, 293, 302, 803. 1 40. 135. 

See also I;idn L BbAratt, a GoildMi cf 

Atichhandas, redundant BiOAEATANA, reputed Derotios, 191, -ltl( 

metre, 198, 244, 246; author of Vedinta Phi- 197,200,208,287; M^ 

hypermetffr brick, 1 37. losophy, 301 242, 244, 247} 201: 



l-^ 



IVDBX OV VAMXSf ETC. 821 

(plural), Bhft- Bowls, aacrificial, 49, 50, Breathings, 6. See Vital 
i&,Sara8vat!,244. 55. Airs, 

etna, 122. Bowls, the, Heaven and Breezes, calves so called,!, 

the Existent, Earth, 31, 50. Bricks of the Altar, their 

, 142, 30$^. Bowstring-maker, 256. namef^, 96-139. 

»7. Bowyer, 256. Bright One, the Sun, 53. 

57, 258. Brahma, the Supreme Brihad&r&nyaka Upani- 

a guard of the Self, the All, the Ab- shad, 809. 
alSoma, 31. solute. 263^965, 305- Bri])aspati,Lordof Pray- 

ancient fire- 310 ; prayer, 114, 165, er, 20, 27, 45, 7.5, 85, 
pper8,5,18, 135, 292 ; sacred lore, liBS, 106, 111,117,133,15:3, 
59, 179. 267. 215;theprie8thood,28, 154,171,187, 224, 225, 

bhuvah, svah, 255. JJ27,231.235,254, 291, 

Ether, Sky ! , Brahmd, the phenomenal 295, 298, 301 ; repre- 
ificial exclama- Creator, 171. 1 76, 197, sents priesthood, 72, 
See Earth, etc. 21 4, 265, 286, 305, 306. 73, 129; his portion, 73. 
lameof Agni,l22. Brahm^lkrishna, a name Brihat, the name of an 

Sun, 18, 156, of the Moon, 211, 212. important S&man, 55, 
^gui as the Sun, Brahman priest, 11> 32, 82, 100, 122, 131, 133, 
the sacrificial 40, 41, 84, 159, 205, 165, 198,254; Lord of 
211. 211,212,216,228,230; the, Indr^, 55. 

3 sacred metres, Brihaspati, 75 ; ludra, Brihat!, A Yedic metre, 

243. 125,136,197,213,243, 

, the, 121. Br4hman(fi), 20, 36, 40, 245;— bricks, 136. 

uk, representing 59, 78, 105, 111, 186, Buffalo, Agni, 159, 160. 
e, 9 ; horn of, 235, 253, 255, 259, 262, Buffaloes. 221. 

263. Bull, offered to Jndra,185, 

3r skin, 4, 6, 14, Brahmava, the e^egetical 301, 202, 204, Agni 8o 
5. portion of the Veda, called, 159; the Sun, 17; " 

jk, Agni, 211, 224. 18,67, 156 ; Soma, 32, 

Brabjnapichchhamsf ,40, 51,269 , 270; Indra. 57, 
th, 143. 55. 58,191,240,270; Tvarth- 

ajurveda, 188, Brahmanaspati, Lord of tar,200;Prajapati, 61; 

Prayer, 11, 20, 155, an important altar 
d, Prof. M., 293. 278, 284, 287, 293. brick, 1 1 8 ; a Ring, 83. 

. 225. Brahmauicide, 3o3. Bulls, the Maruts, 102. 

3 ; Incarnation Brahmaudana, boiled rice Burglars, 98. 
I -u, 294. or porridge distributed Burnouf, Prof. E„ 263. 

ise of the, 251 ; to priests, 160. 

Q of military Brahmodyam, an enig- Caldbon, 292-299, 303. 
81; right end matical discussion, 2 U, See Gharroa. 
. and left Varu- 214,215. Calf , whita, representing 

L; used at the Breath, of Gods, to which the Sun, 157; of Night 
ya ceremony, the victim's breath and Morning, Indr^ai 

goes, 47. the San, 240. 

21 



S22 



INDEX OF NAMES, ETC. 



Calves, driven away from 
their mothers, 1; of 
Prisni, Mists, 53, 54. 

Cameis, 221. 

Car, to carry Ukhya Agni, 
103, 104; for battle, 
252. 

Car-builder, 256. 

Carpenter, 43, 143, 256. 

Cart, oontaining the sac- 
rificial elements, 3, 13, 
32. 

Castes,four.227,232.262. 

Castles of drought de- 
mons, 240 ; three, forms 
of Agni)-35. 

Cat, 222. 

Cnttle = rays of light, 
281, 232. 

Centre of Earth, the 
altar, 216, 240. 

Chaitra, mid-March to 
mid- April, 56, 117. 

Chakravakas, 221, 225. 

Chauiasas, cups or bowls, 
62. 

Chambers's EnoydopaB- 
dia, 2^. 

Chameleon, 223. 

Chandra, female Moon, 
the Soma cow, 30. 

Chandram^s, the Moon, 
264, 301. 

Chapya, a sacrificial ves- 
sel, 184. 

Charakas, followers of 
one of the chief schools 
of the Black Yajur 
Veda, 258. 

Chariot, 72, 83-,— radng, 
72; — wheel used in 
sacrifice, 72. 

Charm, magical, 33. 

Charu, a mess of boiled 
rice, etc., 196, 



Chaturvixnsa hymn, 128, Cosmic M&ik See Pn^ 

129. rusha. 

Chatushtoma, 129. Cosmological specula* 

Chatustrimsa hymn, 128. tioos, 151, 152. 
Ch^.tv4la, a sacrificial pit, Courser, dappled, of the 

55, 63, 72, 269, 300. Sun, 10*. 

Chhandasyft bricks, 122, Cow, given in exchange 

1 25, 127, 134. for Soma, 29, 39 ; uni- 

Child-birth, liturgy of, ped, biped, three-foot- 



64; Goddess connected 

with, 281. 
Chip(8), from the sacrifi- 
cial stake, 45, 62; of 

gold, 189, 157. 
Circumambulation, as a 

sign of reverence, 41, 

295. 
Cleanser, name of one. of 

the side-hearths, 41 ; 



ed, aght-f(K>ted, 64 ; 
sacrificial, 64,215; th» 
altar, 249;Tvasl^r'» 
guardian,120 ; Cosmic^ 
Aditi,29, 120; red» 
to complete the thou- 
sand, 66 ; of Plenty, 
109. 157 ; black, re- 
preseQtingNigbt,157 ; 
Sarasvatt, 192, 200. 



one of the priests (the Cowell, Prof. E.B., 272; 
Potar), 178. Cowherd, 256w 

Cleansiug-bath, 188. See Cows, sacrificial namea 



Avabhritha. 
Cleansing Goddess, 178. 
Cloth, given as a fee^ 59. 
Cloud, homage to, 208. 
Cock, 222 ; peg so called 

5. 
Couch-blower, 258. 
Colebrooke, H T., 255, 

260, 263, 265. 
Confession, 22. 
Consecration, 26. 27, 35, 

42,53, 176; of Agni 

aa King, 162 ;— Ydk, 

129. 



of, 2, 20, 297 ; at the 
RAjasuya, 83; com- 
mon names of, 297 ; 
Night and Morning, 
240,245; rays of light, 
84, 109, 270; of Gods, 
12; swearing by, 48 ; 
^ven as fee to priests^ 
59; one thousand so 
given, 66 ; Procession 
of, 164 ; Heaven and 
Earth, 242 ; Great 
, Ones, 6, 26; Wealthy 
Ones, 45. 



Consorts of Gods, 96, Creation, questions ro» 

221, 233, 234. garding. 150. 

Constellations, 263. Creator, Praj&pati, 116, 

Consumption, 111, 112. 124, 129, 150, 151, 
Copper, 214. 266 ; Agni, 265. 

Corpse-consumer, fire of Creatures, Lord of, 209* 

the funeral pile, 5. Cuekoo, 223. 
Corpus PoeticumBoreale, Cucumber, 24. 
15, 29, 262. Curlews, two, 225. 



lUDSX OF KAMIB, ETC. 32S 

Currier, 257. Day and Night, 48. 209, Diti, a Goddess, the op- 

Curae, 35, 47; pronounc- 214, 239, 263, 267. positeof Aditi,82, 164. 

ed on an enemy, 51. Daybreak, homage to,209. Dog, killed at the Horse- 
Days and Nights, 96, 1 30. Sacrifice, 205. 
T^ADHIKRA, 73, 213. Death, 182, 288, 289,303. Dog-leader, 256. 

Dadbikr&3, 78, 74/213. Deliverers, certain altar Doors of the Sacrificial 
Dadhikravan, 73, 74,213, bricks, 129. Hall, 197, 200, 202, 

284. Demiargus, 265. 236, 240, 241, 245,247, 

J)4dhikr!, a purifying Desireof Men, Agni,193. 250. 

verse, 213. Devaloka, the world of Dragon of the Deep, 41, 

Dadhyach, son of Athar- Qods, 307. 286. 

van, 91, 296. Devas, Gods, 307 ; the Dronakalasa, a wooden 

Daksha, a Creative Power, organs of sense, 305. Soma reservoir, 56, 

one of the Adityas, Devasiis, Quickening 66, 176. 

227, 261, 286, 287. Gods, 78. Drop, Soma, 120 ; Indu, 

Daksh&yanas, decendants Devotion, Goddess of, 30. meaningAgni,168 ; the 

of Daksha, 286. Dewy Season, Dews, 15, Sun, 114, 115; Earth's 

Dakshin^, priests' guer- 82, 139, 199. life-sustaining mois- 

don, 28, 30, 230. Dh&tor, the Ordainer, 62, tare, 7;— oblation, 55. 

Dakshindgni, southern 164, 225, 295. Drummer, 258. 

fire and fireplace, 1, DhAyyd, name of an ad- Drum(s), 73, 253, 254. 

17, 21, 96. ditional verse, 175. Bdrvk grass, 116; brick^ 

Dikshinahoma, oblation Dhishan&s, Goddesses of 116, 117. 

in the southern fire,58. Wealth, 96, 237. Dutt, Mr. R. Ch., 255. 

Dames, Consorts of the Dhishnyas, side-altars, Dvftdasftha, a twelve-day 

Gods, 61, 96, 233. 37, 40, 41. ceremony. 65. 

Dance, 258. Dhruva Graha, name of Dvftpara, name of a die. 

Dancer, public, 256. a libation, 65, 164. 258. 

D4nu8, a class of fiends, Dhruvcl, one of the sacri- Dv&vimea, a hymn, 128. 

170. ficial spoons or ladles, Dvipad, dimeter, two- 

Darbba grass, 2, 29, 38, 10,11,29. footed metre, 244, 245. 

39, 85, 169, 205. Dice, personified, 256 ; Dvipad&, the same, 198; 

Darvi, name of a sacrifi- names of five, 258; name of an altar brick, 

cial ladle. used at consecration of 137. 

Dasapeya libations, 85. a King, 84, 85 ; dicing, Dvita, Secundus, said to 
Dlsas, aborigines, 277. 283. be Trita's brother, 7. 

Dasyus, hostile savages, DifiTusive breath, that Dvivedaganga, a Com- 

92. which pervades the mentator, xir. 

Dawn, 109, 134, 149, body, 51. Dviyajus brick, 117. 

191, 193, 278, 284. Diksb4, Consecration, 35, Dwarf incarnation of 
Dawns, 182, 288, 289, 42, 174, 302. Vishnu, 264. 

303; Morning and Disposer, Speech, 132, Dyaus, Heaven, 27, 33, 

Night, 197, 200, 202, 133; a priest, 194. 100-102, 196, 281. 

236, 247. Disy&s, Regional bricks, Dyaus hpit&. Father 

Day, 299. 126. Heaven, 11. 



924 ISDBZ OF VAKBS, BIC. 

Dyer, 257. Enclosing-sticks, 9, 12, Fervour, Austerity, Relf*- 

Dyutana, son of the Ha. 262. gious Zeal, 26^ 27, 31, 

ruts, 40. Encompa88er,the,Varuna 35, 42. 

the Starry Heaven, 9 ; Ficus Indioa, 83; — Beli- 

Eaglb, 221, 222; the Vritra, the cloud-de- giosa, 83, 288. 
Sun, 278 ; — shape, the men, 4. Fig tree, Holy, HO* 

altar, 87, 100, 239. Etasa, one of the Sun's Filter, 55. 

Earth, 7, 11, 12, 112, 116, horses, 149. Finisher, the,Death,303. 

208, 209, 211, 214, 271, Eunuch, 81, 259. Fire, domestic, 5; saori- 

286,290,292,294,301; Evening Soma Pressing, ficial, 5; funeral, 5; 
Consortof, 11; Mother, 60. Solar, identified witlx 

11, 75, 97, 198, 227 ; Ewe, 120. Brahma,307; kindUng 

Earth and Heaven, the Exorcism, 77. of, 281 ;~*kindling- 

parenfs, 251. SeeHea- Expiation Ceremonies, priest. 8, 59 ;— drill, 
ven and Earth. 61, 68. 34, 282 ;--poker or 

Earth ! , a sacrificial ex- shovel, 5. 

clamation, 187, 188. Faith, 176, Fire-altar, 97, 121, 289. 

Earth ! Ether ! Sky ! , Falcon, bringer of Soma, See AHar. 
a sacrificial formula, 34, 49; shape of the Fire-pan, 94-97, 101, 10% 
17, 21, 68, 211. altar, 87. 104, 107. 119, 120 ;— 

Egg, the Mundane, 261. Fast, 176 ;— food, 28;— making of the, 95 2 

Eggeling, Professor J., 32, vow, 189. fumigating, 95 ; bak- 

37, 38, 40, 47, 50, 63, Father, the Universal, ing. 96 ; repreaeata 
67,80,81,84,85,87,97, Dyaus, Heaven, Sky, Agui as the Sun, 100. 
101, 108, 116,124, 129, 11, 74, 118, 179, 184, Fires, 117. 
138, 140, 141, 144, 145, 217; the Primeval, 156; Firmament, 208, 209, 
150, 155, 156, 166-168, the Creator, 152. 222, 231, 301. 

170, 171, 202, 302. Fathers, Moines, Spirits First year of the fiY9- 

Eight-footed, the ritual of deceased ancestors, year Cycle, 257. 
name of a cow in calf, 10, 15, 23, 39, 44, 70, Fish incarnation of Viali* 
64. 105, 130, 177, 182, 220, nu, 207. 

Ekadhanas, pitchers used 227, 253, 266, 276, 233, Fisherman, 256, 257. 
in sacrifice, 35. 290, 298, 299, 307 ; the Fish-vender^ 267. 

Ekadhanavid, a title of friends, 23; grades of. Five, the, the.finger% 8; 
ludra, 35. 179, 181 ; give riches, races, 2B2}tribe8,108} 

Ekata, Primus, said to be 181; have power over — year cyde, 257. 
a brother of Trita, 7. seasons, 15 ; bestow Five fold gift, 278; ]Sh9 

Ekatrimsa, name of a children, 15; punish 227,228; man, 170, 
hymn,' 1 28. sin, 1 81 ; their raiment, 227, 228 ; nver, 281. 

Ekavimsa, a hymn, 123, 15. Flawless hand. See Hand. 

128,129,198,254. Favour, divine. See Anu- Stramer. the windi 

Elephant, 221;— keeper, mati. 4, 8 

256. Fences 9 enclosing sticks, Flies, oblation to, 224. 

Embryo, development of, 1 2. Floods,8acrificial w«t«ni| 

symbolised, 81. Fencing-sticks, three, 9. 26. 



&1)feX OF VAklEd, MOi 



ForeK)Sering8| 175 ; — re- 

gior 8, 47. 
iPorest fire guard, 258. 
Forest, God, 222, 224 ;— 

lord, tall tree, sacrifi* 



Gaara, (^aur, BoeGkiurus, 
121,160,221, 222 ;=i 
Yajfia, saci'ifice, 160. 
Gav&mayana, a great sa^ 
crificial Session, 66,67, 
163. 
cial stake, 43, 241,245; Gavaya,Bo8Gavaeu8.121. 
drum, 73 ; fires in the, Gavi8hthira, A Vedic 
258. Rishi, 135. 

Fortune, 263 ; oblation Gayal, a species of wild 

to 108. ox, 121,221. 

FouBdatione, liveauimals G&yatra, oomposed in 
built into, 118. GAyatrt metre, 88,100, 

Four castes, 262. 122. 

fourth Aditya, Indra,60k Gilyatri, one of the chief 
Freedom, the; i. e. tnost 
independent, Agui)269. 
Friend, the, Mitra, 235. 
Frog, 148, 149. 
Fruitage, 82. 
FullMoon sacrifice,! ,3,12. 
Funeral ceremonies, for- 
mulas for, 288-290. 



825 

td Indk*, 248} to PQ- 
shan, 248; to Vftyu, 
237 ; sprung from 
Praj&pati*s head, 
121 ; present at 
sacrifice, 88, 89, 98 ; 
represents Agni, 120; 
represents Ylk, 120; 
female, 216; used at 
purchase of Soma, 31, 
mflk of, 99; goafs 
hair=slight, 94; used 
in sacrifice, 94; goat 
skin, 75; goats and 
sheep, 22. 
Vedic metres, 7, 14, Goatherd, 256. 
30, 34, 61, 95, 122,125, Goddesses, 96, 234; sa- 
183, 197, 211, 213,243, crificial waters, 26. 
245, 254, 299 ; connec- Gods, mind-bom, 28; not 
ted with cattle, 125 ; originally immortal, 



used at moruing, 30 ; 
— the, par excellenctt 
see Sdvitrl. 
Furrow, personified, 109 ; Genii, 256, 
drawn on each side of Gharma, a libation of 
the altar, 109. 



121; their number, 54, 
267, 285; thirty-three, 
187,190,285; wives of 
the, see Consorts, 
Dames, 
heated milk, and the Gold, identified with 
caldron in which it is light, 29; symbol of 



Gall -heat, 149. 
Gami.ler, 256, 258, 259. 
Gandharva, the, the Sun, 



heated, 68, 164, 174, 
192, 269, 292, 293,297 
—301, 303. 



71, 88, 152, 166, 167, Ghrita(m), ghl. clarified 
255, 265 ; Visvdvasu, butter, 16 ; hymn in 
9, 248. praise of, 159—161. 

Gandharvas, a class of Ghritacbi, the name of 
celestial beings conuec- an Apsaras, 134. 
ted with light, 9, 72, Girdle of sacrificer, 27; 
112, 144, 227, 256. forthe sacrificial horse, 

Gargatrir&trl, a three 205. 

day festival, 66. Giriprasddavarman, R&jd, 

Gurhapatya, the western xix. 
fire-place, 1, 2, 14, 18, Girls, speech of, 24. 
19, 41,83, 108, 138,174; Gnfts, Divine Dames, 96. 
formulas for construct- Goat, sacred to Agni, 184, 
ingtbe, 105,107;atitle 243; offered to the 
of Agni, 21. Asvins, 200, 202, 204 ; 



the Sun, 100, 205 ; 
the Sun, 135; offering 
with, 29;amulet,236; 
disc with 21 knobs, 
100,101; chips of, 149, 
157 ; a thousand chips 
used at consecration of 
altar, 139, 157; plate 
of, 100, 108,114,295; 
pieces, 31; discs, 84; 
chain, 205 ; castles 
35; nciedles, 213,214; 
given as fee, 59; put 
on the King's head and 
under his foot, 82 ; 
put in the track of the 
Soma cart, 87; charm 
against lightning,! 



326 tStEl OF KAttBS, BTC. 

represents purity and Haib, braided, 145. 265, 269, 270, 272, 

immortality, 119 ; HalMndraoblations,163. 275, 298, 303 ; build- 
splinter put in mouth. Half -montiis, 209, 214, ing of, 151 ; separation 
nostrils, eyes and ear 239. of, 285. 

of dead victims, 119. Half-years, 235. Hell, 7, 255. 

Gold-eyed, Savitar, 283. Hall-door fire, 150. Herbs, 209. See Plants. 

Gold-Grerm, 114. See Hamsa, swan, the Sun Herdsman, the^ the Sun, 

Hiranyagarbha. that floats through 296. 

Golden figure of a man, heaven, 84, 102, 183. Heron, 222. 
symbol of Praj&pati, Hand,flawle3s, with closed HidO'dresser, 257. 
Agoi, the Sacrificer, fingers that let no High Altar, 87, 114. 
114, 116, 119;— Germ, grain fall through,5,6. Hillebrandt, Piof. A., 31, 
See Hiranyagarbha. Hare, 215. 71, 79, 89, 103, 159, 

Goldenhanded,Savitar, Haris,Indra's Bay Steeds, 172, 230, 238, 255, 302, 
6, 31, 283 ;-tongued, 61. 303. 

Savitar, 275; horns, Harisv&min, a commen- Hiranyagarbha, GKdd 
the mane of the sacri- tator. Geim, Source of GK>ld- 

ficial horse,. 249. Hdriyojana Graba. a liba- en Light, the Sun idea 

Goldsmith, 258. tioutoludra, 61, 164. tified with Praj^pati 

Gomriga,a wUd bull,211, Harlot, 258, 259. 114, 210, 226,264^ 

218. Haata, one of the guards 301, 306, 307. 

Good, the, Y&yu, 295. of the celestial Soma, Hiraoyavati Abuti, Ob- 

Good works, rewarded, 31. latiou with Gold, 29. 

169. Haug, Prof. M., 31, 123, Homer, 252. 

Gotama,SkgreatRishi,286. 267, 302, 303. Homicide, 255. 

Grace, divine, 254. See Havirdhftua, the store Honey, 5, 148, 150, 170, 
Anumati. where the sacrificial 195 ; — lovers, the As- 

Graha, a cup of Soma, elements are kept, 32, vins, 53. 
164, 176, 187. 37, 66, 68, 242. Horn of black-buck. Sm 

Grahagrahana, drawing Havis, sacrificiul food,13, Black-buck, 
of cups of Soma, 51. 34. Horns of Agui, 160. 

Grass, bai'his or altar- Havishkrit, oblation-pre- Hot-se, used in battl6^ 
covering, 13, 202, 241, parer, 4, 5. 251 ; present at sacri- 

242, 245, 247. Hawk, 173. See Falcon. fice, 88—90. 113; giv«i 

Grass-bunch, 12. See Heaven, personified, 12, as a fee, 59 ; sprang 
Prastara. 102 ; feminine, 271 J from the sea of air, 

Grassmann, Prof.H.,102, home of the pu>u8,212; as the Sun, 90, 212; 
156, 180, 263. stages of, 157; a sacri- sacrificial, 2O5-*207, 

Gr&vastut, an assistant ficial exclamation,308; 211 seqq.; identified 
priest, 280. Father, 1 1. See Father with the Sun, 212,248; 

Guerdon, priest's fee, 29, Heaven. eulogy of the, 228,229. 

30, 59, 176. Heavens and Earth, 11, Horses, of the Y&japeya 

Guest, the,Agni, 17,102, 27, 35. 50, 61, 74, 81, chariot, 72. 

103; Soma, 34. 103, 117, 118, 124, Horse Sacrifice, 168,205. 

Guggulu, bdellium, 37. 151, 224, 225, 263, See Asvamedba. 



1OT)EX OF KaUBS, «TC. 



327 



Hotar, sacrificing 'or in- 
voking priest. 11, 92, 
190, 199—202, 216, 
530,240; divine, Agni, 
199,217,240; Hotar'a 
hearth, 40; his cup, 49. 

Hotara, seven, 280 ; two 
eelestial, 191, 193,197, 
200, 203, 204, 236, 
240, 242, 244, 245,2J7, 
251. 

House, addressed by the 
householder on leaving 
and peturning, 21, 
22. 

House- priest, of the Qods, 
187. SeePurohita. 

Humau Sacrifice, 255. See 
Purushamedha. 

Hundred, autumns, 227, 
236,289, 292 ; winters 
14, 19; years, 178 ; 
Powers, Lord ofjindra, 
23, 200, 281, 232, 279; 
Vanaapati, 241, 244; 
Hundred Rudras, 201. 

Hundred-headed, Agni 
as Rudra, 157. 

Husband-finder, Rndra, 
24 ; usually Aryaman, 
24. 

Hyena, 223. 

Hypermeter brick, 137. 

Ice, 226. 

Khneumon, 221. 

Idk, Nourishment per- 
sonified, a Goddess of 
Sacrifice, 30, 109, 191, 
193, 197, 200, 203, 
237, 241, 242, 244, 
247, 250, 281 ; symbo- 
lical name of the sacri- 
ficial cow, 20, 30, 6Q, 
297 ; SOB of, Agui,281. 



Iddvatsara, name of a 
year of the five year 
cycle, 239, 267. 

Idvatsara, another year 
of the same, 239, 257. 

Iguaita, 222. 

Illusion, phenomenal na* 
ture, 216. 

Immolator, 191, 200 ; 
Vanaspati, 241, 244; 
Agni, 237. 

Immortal, originally only 
Agni. and the other Gods 
through hi ID, 265. 

Immortality, 307. 

Indra, 2, «, 10, 11, 18, 
133, 171, 176—177, 
183,189, 191,192,195, 
197—204, 215, 224, 
226 ; his mother, 275; 
King of Gods, 78 ; the 
Sun, 270, 272 ; God of 
Battles, 36, 152—154; 
Good Deliverer, 85. 
172, 173, 184, 190,192, 
194, 195, 201, 202, 
204 ; slayer of Vritra, 
4,58,81,170,190,195. 
270 ; Lord of Speech 
67 ; Visvakarman, 67; 
Marutviin, 67, 58 ; 
sprung from the union 
of Yajfta and Dakshi- 
nl (Sacrifice and Guer- 
don), 28 ; his re-crea- 
tion, 184, 185; = the 
Sacrificer, 31 ; repre- 
sents the Rdjanyas, 
73 

ludra-Agni, Indr-Agni, 
12, 18, 55, 107, 117, 
198, 205, 225, 254 ;— 
Brihaspati, 55, 225 ; — 
Varuna. 52, 55 ;— Va- 
yu, 52 ;— Vishnu, 65. 



Indra.grains, 175, 184, 

199. 
IndrilpI, Indra's Consort, 

225, 297. 
Indu,Soma, 61, 180,185, 

191, 276; his Consorts 

the waters, 61. 
Indus, 69, 27,2, 281,282, 

300. 
Infinite Nature, Aditi, 

227. 
Intellect, the Moon, 123. 
Intelligence, divine, 

28. 
Invincible brick,the first 

laid, 96. 
Inviting- prayers, 175 

190, 196, 206, 207, 

226. 
Iron,' 25, 108,214, 234 

249 ; castle, 35 
ts, the Lord, the Su- 
preme Self, 304. 
Isaiah, 227, 286. 
tsdnai a title of Rudra 
* 221,302. 
t^^ Upanishad ; l^Avdsy- 

ara ; taopanisbad, B*)ok 

XL of the White Ya- 
jurve.la, 308. 
Ish, the name of an au- 
tumn month, 56. 
Isha, the same, 127^ 

209. 

Jackal, 222. 

Jagatt, one of the three 

chief Vedic metres, 
197,211,213,244,245, 

254;— bricks, 135, 
Jamadagni,a greatRishi, 

25, 123, 286. 
Jdtavedas, Knower of 

Beings, Agni, 17, 89, 

102, 106, 113, 118, 



328 tNi>E£ Oi* KAiifES» ETC. 

136, 161,1 69, 178,182, Kapardin, having coiled B^ii^Ata, a a*tAg«, wbo 
237,247,250,269,281 and braided hair, a lives by bunting, 257, 
290. titleof Rudraj 141. 258. 

HvMb, Upanidhadj 810« Rapiujala, the hehthcock tCnife, razor, 26; slangfi- 

Jeotet, 258. or francolin, 220, 223, tering, 46, 

Jesus, Logia of, 260. 224. Eratn, one of the Seven 

jeweller, 256. Eardlf, a tongue or flatne Rishis, 151. 

Jibananda Vidy4sdgara, of Agni, 158. EratuBthal^^ the allego- 

Pandit, xix. Kai'ka,aComnientator,xix. rical namff of an Ap- 

Jones, Sir W., 21, 308. Karma, religious work, saraa, 138. 

Juhu, one of the eacri- 304,307—309. Kravydd, Rawflesh-eatcr, 

ficial spoons, 10-13, 29. KArsh marya tree, 115. Agni of the funeral pile, 

Jujube, a tiiBe and its KArtika, mid'October to 290. 
fruit, 85, 173, 175, mid-November, &,56. Krimukawood, 97. 
184, 185, 199. Kasl, 310. Krisdnu, a «uard of €be 

.Tumbaka, a Vedic name Kasyapa, an ancient Ri- celestial Soma, 31,41. 
of Varuna, 226. shi, 25, 254, 286. Krishna Yajurveda, xvn. 

Jupiter, 1 1. Katha tlpanishad, 310. Kfita, the name of a die, 

Jyiushtha^ May 15 to KAtySyann, xix* 258. 

June 15) 56. Kavya, a class of Manes, Kshatra, royal ty« the no- 

and the ofifedngs made bility, 73, Sf55. 

Ka, Who ? I*raj{lpati, 3, to them, 181 ;--vaha- Kshatriya, a man of t^ 
14,56, 92, 112, 114, na, Agni as carrier of princely order, 80, 99, 
186, 207, 210, 214, these oblations, 181. 172. 

220, 226, 237, 264. i^vya, name of a metre, EshatriyA, a woeaan of 

Kakshivdn, a Rishi, 20. 131. the same rank, 255^ 

Kakup, a Vedic metre, Khadira. the tre* Acacia 258. 
125, 131, 136, 198, Catechu. 43, 65, 84. Kshurabhr&ia, Bright 
213, 244, 246. KiUla, a sweet beverage, Rasor, the San, the 

Kali, the name of a ton- 16, 22, 193, 256. fanciful name of a 

ii\i& or flame of Agni, Kimpurusha, monkey, metre, 181. 
158. 120. Kubh^, the na&ie of » 

Kalpa, ceremonial, 160 ; Kindler, 53. river, 300. 

Success LibatioQ, 165; Kiudlership, 11. Kuudra, ademoo, 170. 

a day of Brahm^, Kindiing-stick(s)9-11.17, Kurus, a northeni people 
432000,000 years, 265. 63, 64, 99. 240, 262;— 78. 

Kdma, the God of Love, verses, 175, 235. Eusa grass, need for sa- 

223. 255. Eing, 75, 187 ; Soma,75, crificial {MArpoaes, 2, 

Kampila,aplace inNorth 177 ; Varuna, 63 ; In- 26, 34,43, 45, 10»,114» 
India, 212. anguration of a, 77; ,149,160. 

Eanva, a famous Vedic consecration of a, 79, Eushmas, a word of «»• 
J^ishi, 157. 81, 84. known meaaing, a2& 

E4nva, the name of a Eingdom-supporting Li- 
recension of the White bations, 1 66. Ladibs, oelestiftl^ ddtiea 
Yajurveda Samhitft, Eingship, 82. of aaored m«tceib 9«L 



t5I)SX OF KAMBB, fitC. $29 

Indies, iRacrificial, lO. Long life, prayer for. See Mab&virft, the chief sac« 
L^ja, parched grain,l?2. Hundred winters. rificial caldroii, 292 — 

Lakshmi, Fortune, 263. Lotus, 1 5, 9 1 , 1 1 4 ; ±= sky, 299,30 1 . See Gharma. 
Lanman, Prof., 182. 91 ; leaf nsed in a Mah4vrat!ya Qfaha, 66. 

La-isen, Prof., 282. solemn rite, 91, 92, Maheadra, Great Indra, 

Law, the order of the 114::^8ky, 134. 58,220,232. 

universe, 20, 52, 74, Ludwig, Prof. A., 81, Mahendra Grahft^ 58. 

148,158,166,231,253; 102, 150, 151, 153,156, Mahidhara, the great 

sacrifice, 10, 20, 41, 84, ' 159, 180, 230, 239, Commentator on the 

92, 118, 182, 183, 197, 260, 263, 282, 2S6. W. Yajurveda, pagnm. 

205; Agni, 93, 102. Lunar Mansions, Aste- Mahknan libations, 210, 
Law^maintainerfs), Mi- ri^ms, 72, 164. 209. 217. 

tra and Varu^ita, 81; Lusttrous. Libations, 167. Maina,abird likea star' 

Varura, 84. Lute-player, 258. ling, 221, 222. 

Lead, U8«fd as a charm, Maindla, a netter of fish, 

188 ; used, symboliz- M^, fanciful name of a 257. 

ing the head of Na- metre, 127. Maitr/lvaruya, the Ho' 

muchi, at the Couse- Macdonell, Prof.A.,7,15, tar's first assistant, 49, 

cration of a King, 82 ; 41, 184, 233, 280,286. 55, 80, 280. 

needle?! of, 213, 214. M^dhava, name of a Maitr&Varuna Graha^ 
Leper, 258. Springmonth, 56, 117, 164. 

Life, Datur<-il duration of 209. Makha, a mythical being, 

htiman. 227. Mudhu, honey, sweetness, 95. 293, 295. 

Lightning, 224, 292, 302. the name of a mouth, Male, or Spirit, the Pre> 
Line, to keep off fiends, 56, 117, 209. siding, 261. 

15; drawn with a Madhuvidy^, esoteric lore Ma)imlucha,anameof the 

Mack-buck's horn, 28. of Soma. 296. intercalary m(»ith,209. 

Lines, of altar and pit, Madhyandina-Savana.the Man, the Co»mic. See 

36 : on three sides of Midday Soma Pressing, Purusha. 

altar, 7 ; rouud the 57. M&ria, a Rishi, 285. 

lump of clay represent- Mf\dhyandina, xviii, Manas, mind, 138. 305. 

ing Agni, 90 ; furrows Magadha, South £ih&r, Mand&rya, a Vedic bard, 

ploughed on each side 255. 285. 

uf tiie altar, 109. M^gadha, a professional Manes, Spirits of deceas- 

Lion, 125, 173. 135; hair bard, 255, 259. ed ancstors, 15, 231, 

of, mixed with Sura, Mclglia, mid.January to 288, 307, 308. 

173; Indra, 201. mid -February, 56. Manly-soulfd, or Friend " 

Lioness 223 ; the High Maghavan, Lord of of Man. Vanma,, Pra* 

Altar, 36. Bounty, Indra, 192. j&pati or Dyaus, 102. 

L'fcy Point, the zenith, Mahddeva, Great God, Mann, Mr. John, xviiL 

126, 133. Rudra, 302. Manning, Mrs., xviii. 

Lokam prints, 8pace*fill- Mah&n&mnls, certain R. Manthin, Soma juice 

lug bricks, 107, 139. V. verses, 213. mixed with meal, 54, 

Long-haired man, eu- Mah^vaisvadeva Graha, 56, 123 ; the moon, 

Duch, 81. 61,' 164. 63, 56, 69; Graha, 164. 



330 ua)EX OF NAMES, ETC. 

Matiti-a, 160, Mats, representing, Hea- Milton, 35, 316. 

Hanu, representative ven and Earth, 100, Miud, 27, 28, 122, 305, 

Man, 97, 295. 108. 307; of Gods, 47; Pr*'- 

Mare (bearer) of earth, MJltari8van,Vftyu, Wind, j&pati, 181. 

295. Air, 2, 92, 305 ; Minstrel, 259. 

Mares of the Maruts, Mdtarisvan's caldron, Misra, V^chaspati 309. 

12, 230. mid-air, 2. Mithra, 9. 

M.trga^ir8ba,Mid-Novem- Mati, Thought, Devo- Mitra, the Friend, iden- 

bar to Mid-December, tion, 223. tified with the Sun, 

56. Matron, 13. See Sacria. 9, 29, 78, 94, 225, 228. 

Marlchi, one of tlw Seven cer's Wife. 235. 242.253,268.269, 

Rishis 151, 158. Matron's Hall, 32, 174. 276 287. 291. 300— 

Marjaltya, a place where Matrons, celestial, Con- 802; Gkxl of Day,272; 

sacrificial vessels are sorts of Varnna, 104 ; Rita, Right, Truth, 52. 

cleansed, 41. deities of the stars, 96. Mitnl-Varuna, a dual 

Marka, the name of a M&yd, phenomenal Na- deity 9, 52, 55, 196. 

fiend, 54. ture, 216 197. 225, 254. 267; 

Haruta Uktha, a litany Mayu, M:\yu, perhaps a predecessors, aa Kings, 

to the Maruts, 133. moukey. 222. of Indni, 79, 81 ; Law- 

Maruttj, Storm-Gods, 12, Medha. a Rishi, 278. maincainers. 81 ; Sot- 

13, 22, 57, 64, 83, 102, Mediator, Agni, 196. ran Lords, 82; Rain 

107, 148, 153, 154, 166 Menaka, an Ap.Haras,134. Gods, 12, 196. 

167, 189, 191,197,198 Merchant, the God who Mitra, Babu Pramadl 

209, 214, 220,225,227 gives boons in return DAsa. 808. 

228,230,233,251,253- for sacrifice. lndra,23; Mock-man, a pnppH 

255, 268, 270, 271,273 Rudi-a, 142. used in saciifice, 89, 

276, 279-281, 285, Metheglin. 16. 120, 121. 

287, 301, 302 ; three Metre bricks, 127, 134. Modes, said to mean 

or nine troops of, 7, Metres, 30, 48, 127 ; su- Waters, 125. 

153 ; seven rice-cakes pernatural powers at- Mookey, 221, 222. 

offered to, 158 ; their tributed to, 14 ; class- Monotheism, 285. 

names or titles, 158, ed by syllables, 76, 77; Month, the intercalaiy, 

159, 302; clans, 159; fanciful names of, 127; 209,239. 

«ingers of hymns so 131 ; called birds, 12. Months, 209, 214, 2831 

calle<i, 189, 295. Micturitiou, formula for, 238; technical nauraa 

Marutvdn, a title of In- 28. of, 56, 74, 209; fanciful 

dj», 57, 58. Mid-day Soma Pressing, nhmes of, 165; mani- 

Marutvatiya Graha, 57, 57. festationsof Agni, 165. 

56, 164, 268 ;-Uktha, Milch-cow = wealth in Moon. 103. 167. 209-211. 

133. cattle, 52. 216, 230, 801 ; Soma, 

M&sara, a peculiar decoc- Milch-kioe. See Cows. 282; spots in the, 8; 

tion, 172, 174, 183, Milk = wealth, 120. Sacrifice at New ^A 

187, 193, 199—201. Milker at sacrifice, may Fnll, 1-13; waxing and 
Mat of the Sndas or be any one above the waning ^VaruijA iod 

PriesU' Shed, 40. rank of a Sudra, 2. Mitrft. 



INDEX OF HaMES, etc. S31 

Morning Soma Preaamg, Nagnahu, a root used as Nigada, loud recitation, 
49, 65. yeast, 174, 193, 199. 289. 

Morning and Night, 241, NAkasadas, Sky-seated Night, 18, 19, 191, 283, 
245. See 'Night and bricks, 132, 133. 299. 

Dawn, Night and Name Libations, 165, Nightand Dawn orMom- 
Moming. Nam uchi. a certain Asu- ing. 100,157, 191, 193, 

Mortar, of wood, for ra, 86, 177. 182, 193. 240,244,251,273. 
pounding grain, 4, 66 ; 194; his head repre- Nigrdbhyft, water for 
mortar8,mortar-shaped sented by a piece of sprinkling Soma plants^ 
cups, 177. lead, 82. 49, 50, 67 

Mother, the Earth, 11, Naraka, hell, 7. Nilagriva, Blue-necked, 

74, 75, 84, 97. 179; Narandisha, of uncertain Rudra. 143. 
each of the quarters of meaning, 69. Nirriti,earth in her low- 

the sky, 60. Narasamsa. the Prnise or est depth, 77, 108; the 

Mothers, the Waters, 26, Desire of Men, Agni, Goddess of Destruction,, 
«1; Plants, 110. 69, 181, 190, 193, 199, 107, 108, 224. 225, 256; 

Motive, to sacriace, 27. 203, 236, 240, 242, 250, formulas for averting, 

Mountain-haunter, Ru- NArAsamsa, (cups), be- 107, 108; bricks devot- 
dra, 140, 141. longing to the Fathers, ed to her. 107, 108. 

Mrityu, Death, 288. 181 ; an epithet of NiahftdaCs), wild abori- 

Mtijavdns.apeopleinthe Fathers, 69. gines, 143, 227, 232, 

northern hills, 24. NAsatyas, the Asvins, 256—258. 

Muir. J. (Original Sans- 184, 194, 195, 199. 274, Nishkevalya Graha. 164; 
krit Texts), 24, 120, 285. Uktha, 133. 

140. 141, 147, 151, 174, Nature, 306, 307. Nivid, invoking formula, 

177, 252, 255, 260— Navadasa, nineteen-fold, 175, 269, 270. 
262, 288, 292, 293. a hymn, 128. Nobility, the Rajanyas 

Mukti, Liberation, Final Navagvas, members of a or Kshatriyas, men of 
Beatitude, 304. mythological priestly the princely and mili- 

Muller, Prof. F. Max, 23, family, 179. tary class. 5, 54, 73, 

34, 53, 92, 137, 157, Navel, the centre of 129,130,166,167,298, 
181,226,233,255.262. Earth, the High Altar, 299; represented by 
265, 270, 282, 285, 290, 301. Indra, 130. 

305,307—310. Nectar, 103, 172. Numbers, homage to the 

Mundane Egg, the, 261. Needle. 38, 40, 213, 214. Genii of, 209. 

3Iungoo8e, 221, 222. Nescience, ignorance of Nyagrodha,FicusIudica, 

Mufija grass, 27, 97, 100. the Self, 307. 211, 212. 

Musician, 258. Neahtar, the priest who Nychthemera, 96. 

leads forward the sac* 

Nabhas, mist, vapour, a rificer's wife, 40, 61, Ocean, 49, 222, 286; = 
name of Agni, 36; 233,234. golden disc. 116. 

name of a mouth, 56, New Moon sacrifice, 1,12. OflPering-prayer, 196.206, 
126,209. Nibhayapa, a title of 226. 

Nabhasya, misty, a Vishnu, 207, 208. Ointment-maker, 257. 

mouth, 56, 126, 269. Nidhanavat Sdmau, 123. Old Northmen, their be- 



382 fgtttt OF l^AttESj IW. 

lief as lregard« their Pa&cb&lAs, a people in Fasupati, Lorddf 8eaato| 
patriarchs, 15. northern India, 78. 21 2. Rudra, 89, 148, 144, 

Oldeuberg, Prof. H. t% Paftchavimsa, the name 802. 

96,255,268,303. of a hymn, 128, 129. Path, the, Agni, 168} 

OM,the sacred mystic tyl^ P&nlni, the great gram- sacrifice, 41. 

lable, 11) 175, 307,308. marian, 305. Path, to Gods or fathers, 

Omentum, 46. Papis, demons of dark- 179. 

Ofimific, the, Vftyu, 122; ness, 12, 160^ 288. Pathway, the, sacrifieei 

Prajftpati, 169. Pankti, a Vedio metre, 13, 68. 

Omniform, Indra, 270. 82, 122, 123, 187, 197, P&thya, a proper name, 

Omniscient, the, Agni, 21, 218, 244, 245. 254. 92. 

Oue, the One Being, 151, Paramfttmfl, the Supreme Patnt. See Sacrifioer's 

152, 286. Self, 231, 307. Wife. 

Order, Cosmic Lsw, 28, Parameshthin, Supreme Patnls, CoDSorta of Oods 
55,240,265,268; Queen Lord, 68, 125, 139. 176. 

of, Aditi, 196; childof, ParamesVara, Supreme, PatntsftlA, the Hatron*s 
PrajApati or Vak, 265; Ruler or Lord, 13, 151. Hall, 32. 
^sacrifice, 46, 59, 247, Parents, the. Heaven Patntsamydjas, 176. 
250, 266. and Earth, 251; Speech P&tntvata Graha, 61,164. 

Orders, liturgical direc- and Mind, 138. Paulkasa, the eon of a 

tions, 175. Paridbis, sticks placed NishAda aud a Kaha- 

Other Folk, Spirits of round the saorificialfire, triyd, 258. 

darkness, 222. 9. See Enclosingsticks. Pavam&na, he who flows, 

Otter, 223. Partsftsa, sacrificial tongs, blows, or glows dear 

Overlord, Mind, 132,183. 297. to purify. Soma or 

Owls, 221. Parisrut, foaming liquor, V&yu, 41, 47, 178, 179, 

Oxen, draw the Soma a sort of beer, 16, 174, 207 ; Agni, 232. 
cart, 13, 32; for the 188,185. Pavhni, the prince of tht 

plough, 108, 109; Parivatsara,ayearof the Uusamas, 277. 
twinkling stars, 44. five-year cycle. 289,257 Pavitram, a strainer, 8. 

Parivrit, an enclosed shed, Peacock, 221, 223. 
Pada, a verse-division, 294, Peasantry, 129. 

quarterofa8tanea,175. Parjauya, the God of the Pebbles, 94. 

PadH|)Hnkti, the name of rain-cloud, 58, 134, Peg, with which the pretl 

a metre, 131, 137. 152, 168, 169. 208,291. stones are beaten, 5 ; 

Pak.1ni,Romedisease,109, Parna, the Pallsa tree, for stretching clotbi 

Pal&sa tree, Butea Fron- 1, 94, 110, 288. 37 ; for stitehmg 

dosa, ], 2, 5, 9, 43, 81, Parrot, 222. or hurdles, 38. 

94, 98, 104, 105, 177, Parujhnl, a river, 282. Penance, religious 

288. Parvata, the Genius of terity, 255. 

PaiichRchud&s, Five- cloud and mountain,68. People, the, 82, 187,299. 

crested bricks, 133. Passion, personified, 2C0, Pestle, called woodea 

Pafichadasa, the name of 203, 222, 802 ; name stone as representing 

a bymn, 100, 122, 128. of the Dewy Season, a press-stone, 4;- 

129, 133. 198, 254. 15. mortar, 118. 



iHDix or nauEs, sre. S3a* 

Peterson, Prof. P., 260, Potav, Geansing Prieet, Prdna, Breath, the Oeoina 
263. 40, 178. of Breath, 51, 65, 164, 

Phalguna. Mid-February Potsherd, on which ob- 262. 

to mid* March, 56. lations are cooked and PrAnahhritas, Breath- 

Physician* 109, 110 ; ofifered, 5. supporting brick8,.122, 

Rudra, 149 ; Vamna, Potters. 143. 125, 127. 

204; Sarasvatt, 174, Pragilthas, combinations Prfirava, the exclamation 
199, 200 ; Tvashtar, of verses, 175. Oh, 175. 

241. Praise of Men, a title of PrdnAyana, 122. 

Physicians, the Asvins, Agui, See Nar^ipsa. PranltA, ceremonially 
174, 183, 185, 192, 194 Praise-song, stoma, 28 ; brought forward, ap- 
199, 200, 202, 203; three-fold, fifceeufuld, plied to sacrificial 
the two celestial Ho- thirty three fold, etq,, water, 14. 
tars, ' 193, 197, 240 ; 81, 82. Prastara, a tied-upgrasa- 

Lord of, Varuna, 201. Prajdpati, Lord of Crea-. bunch put on the Bar- 
Pigeons, 22. tures, 3, 14, 31, 56, 62. his. 9, 10, 169, 302. 
Pindapit|iyajfia, sacrifice 68,71, 83, 92, 107,122 Prataranuvaka, morning 

to Ancestral Maue8,l 5. 123, 125, 129, 150, prayer, 168. 
Pious, the world of the, 166, 176, 183, 186,^05, Pratima, fanciful name 

212. 207, 210, 211. 214, of a metre, 127. 

Pisachas,aclass of fiends, 226,237, 239, 248, Pratipad, 132. 

i05, 256, 286, 288. 354, 259, 263, 264,263 PratiprasthAna Oraha, 

Pit, from which earth is 276, 238, 300, 301 ; 164. 
dug to make the Altar, Father of Gods, 87; Pratiprasthatar, an asais- 
41, 55 ; purification at identified with Agni, tant priest, 37, 38, 54, 
the, 47. 87, 239 ; Lord of 60, 155. 177. 

Pitriloka, the world of Thought, 26. 167; Praiiga Uktha, 133. 

the Fathers, 307. Mind, 51, 167; Genius Pravahlika, enigmaticall 

Pitriyajiia, Sacrifice to of the Year, 74, 165, verse, 178. 

the Fathers, 288. 239 ; L>rA of Speech, Pravargya, a ceremony 

Pitudiru,Pinud Deodara, 71, 88, 167, 255; Crea- introductory to the 
37. tor, U6, 130; deliverer Soma sacrifice, 6, 160, 

PlaueU. five, 230. from death and evil, 164, 291, 293, 301, 

Plants, 93, 94, 117,124, 129; his dissolution, 303 ;-=.rman, 302. 
292, 300; seeds of, 125; Agni, the Fire- Pravrit, 132- 
sown round the altar, altar. 150, 239 ; the Prayaja, fore-oflfering, 
109 ; eulogy of, 109— Sacrificial Rorse, 211. 175, 190,244- 
112; Lord of. 111. Prajapatii, Creative Pow- Prayanlya, an introduc- 
Plenty, Cow of, 109. ers, Years 306; Lords tqry libation, 174- 
Pole-dancer, aorobat,258. of created beings, 286. Prayer, for divi»e guid- 
Porcupitie, 216, 222. Prakriti.Natiire, 806,307. ance to rigbteousness, 

Porous brick, U3, 126, Pramd, the fanciful nawe 81; for children, 93, 
139,149. of a metre, 127. 179; for wealth, 95; 

Porpoise, 220. Pramlochanti, the name to Indra for victory in 

Post- offerings, 175. of ap Apsc'^ras, \U. battle, 152— 154^ pf ft 



334 I5DEX OF NAMES, ETC. 

king for blessings on Piiru, PQrus, one of the Racing, 110. 
his kingdom, 208 ; for five Aryan tribts, 104. Ragozin, Madame Z^n- 
freedom from sin, 187; Pururavas, 84. aide, 255, 274, 290. ^ 

good sons obtained by, Purusha, Embodied Man, Rains, Rain-time. 5, 15* 
60, 179. Cosmic Man, 164, 171, 22, 82, 128, 126, 198, 

Press-boards, 89. 215,217,255,260—264; 227. 

Pressing-skin, 4, 6. Purusha Hymn, 260 - Raivata, a Sftman, 82, 

Press-stones, 6, 48, 49,51. 262, 264 ; the Spirit 123, 188,199. 218,254. 

Priesthood, 5, 54, 81 ,129, that dwells in the Sun R4janya, 78, 88, 208,255. 
166, 167, 298, 808; re- and in the body, 808. See Kahatriya. 
presented by Brihas- Punishamedha, Human Rdjasuya, Inauguration 
pati, 72, Sacrifice, xix, 255, 260, of a King, 71. 77, 79. 

Priests, designations of 264. Rdkshasas, a oUtsa of 

eight,228; — and nobles, Purvachitti, an Apsaras, fiends, 14, 88, 89, 81, 
266. 184. 114,184,186,801,288. 

Prishtha,an arrangement Piishan, a solar deity, 8, Ram, sacred to Sarasvatt, 
ofSamans,75,124,l3l. 6,7,68,81, 155, 166, 184,199,201,202,204. 

Prishthya-shadaha, a 186, 197, 224, 225, 227, Ramftyana, 212, 225.280, 
period of aix sacrificial 228, 248, 258, 254,278, 289. 
days, 65. 284, 285,291, 297,299, Ra34, the distant river, 

Prisai, Speckled Cow, 801; guards roads and 226. 

Cloud, mother of the travellers, 29, 207,203. Rlshtrabhritas, certain 
Maruts, 53, 54, 227, Pushya, mid-December oblations, 166. 
271; sons of, the Ma- to mid- January, 56. Rasmi Graha, 164. 
ruts, 227; calves of, Patabhrit, a Soma Rat, Rudra's victim, 24; 
masses of mist, 53, 54. trough, 56, 164, 176. sacrificed to Ground, 

Prithivt, Broad One, PGtikds, plants used as 221. 
Earth, 11, 27, 116,164, substitutes for Soma, Rathagritsa, fanciful 
166,231. 294. name of a Spring 

Pulaha, a Rishi, 151. month, 188. 

Pulastya, a Rishi, 151. Quails, 221. Rathantara,an important 

PufljikasthaU, allegorical Quarters of the sky. 75, S&man, 81, 88, 100, 
name of an Apsaras, 101,124,126,208,221, 122.131,182,165,198, 
133. 225, 247. 262, 265, 254. 

Pufijishthas, fishers or 266,289,801. Rathaprota, fanciful name 

fiftwlers, 143. Queen, Chief, 211, 282 ; of a Rain month, 134. 

Pure, the, Soma. 49. her part in the Horse* Rathasvana, fanciful 

Pnriaha, 21, 37, 124. Sacrifice, 218 ; Aditi, name of a Summer 

Purlshya, epithet of Agni, 124 ; the Eastern month, 134. 
21, 88, 89, 91, 98, 97, Quarter, 126, 132. Rathavimochantya ObU- 
106. Question-Solver, 256. tion, 84. 

Purobita, family or tribal Quiver, 252. Rathechitra, fancifal 

priest, 20, 82, 99, 104, name of a Summer 

232 ; foremost agent, Races, Both, Gods and, month, 184. 
263. meu, 60 ; five, 232. Rauhii^a, oblation of a 



niDEX OF NAHES, ETC 335 

special rice cake, 296, 239, 241, 24S, 257, Budra, female Rudra» 
302. 258, 260, 265» 274, the Soma cow, 30. 

Razor, 25, 26, 131. 277, 284, 286, 288, Budraa, sons of Rudra, 

Real, the, Brahiua, 308. 289, 296, 298, S03. See the Maruta, 24, 94; 

Reed-mat. of the Soma also Index I. Bright Ones, the As- 
cart shed, 39. Rik,Bieh, verse of praise, Tips,! 95; the hundred 

Begional bricks, 126. 26, 27, 88, 128, 291. forms and powers of 

Regions of the sky, 133, Riksama, a certain kind Rudra, 140, 142, 146^ 

164, 197, 200, 213 , * of S4man, 128. 147. 201; a class of U 

consorts of Gods. 213 ; Rikshtk4s, a class of evil or 33 deities, 10, 12» 

five, 6, 47, 70, 76, 82; ' spirits, 256. 77, 95, 105^ 124, 125* 

84, 155, 208; seven, Rishis, ancient, 261; 133,193,209, 21 1,225» 

166 ; ten, 131 ; War- * Seven, 130, 151 ; crea- 240,242, 247, 273,286w 
dersof the, 207. See tive, 276; pri68ts,138; Ru8ama(s), 277. 
Quarters of the sky. Vital Airs, 132, 169. 

Render, of foes, Indra,68. Rita, Right, Law, Saeri- Sacred Books of th(» 

Resolution, to sacrifice, fice. See Law. Order. East, xviii, zx., 4, 6; 

27. Ritavya bricks, 117, 124, 12, 28, 81, 50, 52, 68, 

Retahsich bricks, 117. ' 126, 129, 139. 71, 79, 81, 84, 87, 91, 

Revatis, certain R. V. Ritu, Season. deified,233, 109,113,114,120,125, 

verses. 199, 213. * 301. 140,168,171,188,236^ 

Reward of pious actions, Ritu Graha, 56- 254. 291, 803. 

138. Ritas, Seasons, 234. Sacred grass, 9, 8.5, 138. 

Rhinoceros, 223. Rivers. Lord of. Ocean, 149, 241, 250. See 

Ribhukshan, a title of 222 ; Seven. See Seven Barhis. 

Indra, 228. Rivers. Sacrifice, embodied, 28, 

Ribhus, three deified Robbers, 98, 258. 63, 167 ; the underly- 

artificers, Seasonal Roer, Dr., SOS. ing principle of, 23 ; 

Gods, 129, 198, 228, Rope with fangs sSer- soaring to heaven, 167; 

257. pent, 46. regarded as a ship, 1 96 ; 

Rice, 3— 6, 14,— cake, 3, Rope- mnker, 256. Four-monthly, 22; 

12, 14, 24, 77, 184, Roth, Prof. von,154,270, New and Full Moon, 

Richas, strophes from 286. 1 — 15; Lord of the, 

the Rigveda, XVIII, Royalty, 125. the Sacrificer, 2, 4. 

261. 280. Rudra. the Tempest-God, Sacrificer, 2; called In- 

Rigveda. XVII, 1, 3, 4, 24, 83, 140, 224, 284, dra, 31; becomesAg- 

7,9,12,14,15,18,22. 299, 302; in gentle ni, 11, 14, 42.170; 

24. 28,29,34,40. 41,47 mood, 24, 84, 140, 145, identified with Agni, 

49,52,53.57,64, 68, 146; husband-finder, Rudra, Brihaspati, 

69, 76, 81, 91, 92, 95, 24; Lord of Cattle, 30, Yama, 59. 

96, 100, 103, 105, 108, 59, 78, 83, 8.5, 89, 141, Sacrificer's wife, assodat- 

134, 137, 148,151,152, 201; his epithets and ed with him in reli- 

157, 171, 174, 175,178, attributes, 140—146 ; gious observances, 2,8, 

180, 183, 190—192, rat or vole sacred to 22, 40, 46, 60; repre- 

194, 199, 209, 212,213, him, 24. sents Aditi, 8, 13; her 



338 IKBEZ OV NAHB8, SfC. 

prayer for a son, 15; Ssunidh, brand or kind- €k>dde8s, 13, 27, 95,S5, 

anoinU the axle-pins ling-stick, 9. 86,119,166, 173--174 

of the Soma cart, 37. Samidhent, kindling- 176, 177, 183— IS6, 
Sacrificial Session, 66, 68. verse, 175. 190—195,197, 199— 

Sadas, a shed for the of- Samishtayajus, final text 204, 208. 218, 224,225, 

ficiattng priests, 37, 39. and oulation, 62, 64, 227,237,241,242,244^ 

40, 41, 59, 69, 81, 242. 169, 176. 247, 251, 254, 29T; her 

Sadasaspati, Lord of the Simitra, slaughtering* fountains, Mind and 

Sadas or Assembly, place, 46. Speech, 119; name of 

Agni. 266. SAmkhya, 304. the sacrificial cow, 66, 

6ddhyas,a class of ancient Sampad, 132. 297; Consort oi the 

Gk>ds, 221, 248, 257, Samrdj, the name of a Asvins, 185. 

261,262,302. brick, 133; universal Saravyft, the Arrow-God- 

Sahajany&, an Apsaras. ruler, 801. dess, 223. 

Sahas, strength, the Samsa, Praise or Prayer Sarva, a name of Budra, 

name of a month, 56, personified, 273. 302. 

129, 209. Samsiirpa, a name of the Sarvamedha, Universal 

Bahasya, Strong, the intercalary month,209. Sacrifice, 264, 280. 

name of a month, 56, Sanu^ip, Creeping Obla- Siirvas, Rudras, 146. 

129, 209. tion, 85. Sarydta, ^.Irydta, S iry&ti. 

Sslkamedha offerings, 23. Saxpsth&, Consummation, names of kings, 57. 
S^ra, the Mighty, Jodra, 176. Sashpa, husked rice, 172, 

192. Samvatsaia, a year of the Sastra, recitation, prau»e> 

Sikti, Primeval Power, five-yearcyole,239,257. hymn, 175. 

310. Samyu, the name of an Slstras, 304. 

Slkvara, a S^man, 82, oblation, 176. Sata, a sacrificial basket, 

123, 133, 154. Sai.ida, the name of an 176. 

S^kvarls, hrtptasyllabia Asura, 53. Satakratu. Lord of Hun- 

metres, 198, 213. Sankara. Sri, 305, 306, dred Powers, Indra, 

eaiftdvarya, Sacrificial 308-310. 23, 279. See Hundred 

Hall Door fire, 68. Sankarduanda, 310. Powers. 

S&lmali, the Silk Cotton Sanuy^sa, Renuuciation, S.itin!ka,au ancient King, 

tree, 211,212. 304. 286. 

Sdman, chanted hymn, Saptadasa, a hymn, 123, S itapatha-Drdhmaria, 

psalm. 26, 27, 75, 187, 128, 133, 193, 264. xi5, xx, 12, 29, 52, 

261, 280, 291. Sarabha. a mythical ani- 72, 157, 192. 286. 293. 

S^inaveda, xvii., 55, mal, 121. Satarudriya, a litany to 

170, 213, 239. SaraniA, 274. the hundred forms of 

Sambara, the name of a Saranyu. dAughter of Rudra, 140, 147. 148. 

fiend, 275. TvashUr, 238. Satobribat?, a Vedlo m^ 

Sambljava, 306. Sara», Indian Craue 222. tre, 125, 136. 

Sambhuti, Brabmd, 306, S.liasvata Graha, 164. Sattra, a sacriQoial ait* 

307. Saras vatl, the river. 79, sion, 66, 68. 

Sambhu, 310. 192, 2dl, 232, 300 ; Sattrotth^na, rifling from ■ 

^imi tree, 1, 2, 157. the ludus, 231; the a sacrificial aeMfon, M, ; 



utmx ot itAMHa, stCL 



937 



100, 155, 166, 178,183, 
184, 186, 187, 194,108| 
201, 202, 204, 206, 
207» 212, 236, 254,255 
269, 271, 273. 275,277, 
282, 283, 288, 293,295, 
297, 298; protector, 
11 ; purifier, 96 ; pun- 
isher of the wicked. 7; 
giver of immortality 
to Gods, 274; Courser, 
76,88;Gandhanra,88. 



Sin, expUtion of, 22, 2$, 
63; oonfessiou of, 22; 
washed away by bap- 
tism, 26; prayer for 
remoyal of, 42, 58, 64, 
108, 187, 230, 285; 
against Gods, 68, 64. 
against Fathers, 62; 
against one's self, 62 ; 
against men, 22, 64, 
187; against wild ani- 
mals, 22, 187; bonds 
of, 101, 108 ; punish- 
ment of, 63. 



^iyarAjan, Htuat name 285, 304, 307 ; the is- Sieve, 171 

ofanattendantatsacri- dividual, 205, 304, 305. Silver, 85, 213, 2l4; 

fioe, 186. Self-eidstent, the Sun, caaile of, 85 ; plat% 

Bautr&maol, 65, 172, 174^ 14;— Buler«Yama,181. 295; disc, as a charm 

176, 178, 186, 196, 281^ Senajit, a Winter month, against death, 186. 

240; its connexion 134. 

with Soma sacrifice. Serpent (s), 46, 63, 74, 

174—176. dl, 134, 225 ; power- 

Saviinsa, a hymn, 1 28. f ul superhuman beings, 

Bavitar, the SunGod as 114, 115, 227, 256. 

the great vivifier and Session, SacrificiaL See 

stimulator, 1 — 3, 6, 10 Sattra. 

18, 21, 27, 31, 37, 44, Seven, Waters, 287; Bo- 

«0— 62, 72, 85,87, tars, 216; metres, 160; 

Sun-beams, 160 ; chief 
priests, 48 ; commu- 
nities, 231 ; domestic 
animals, 76; ]^ishiB, 
87, 153, 286; organs of 

perception, 231, 237 ; Sindhu, Indus or river, 
vital atrs, 287 ; ton- 69, 272, 283. 
gues of Agni, 158; Sinlv&li, a Lunar Goddess^ 
river8,282, 300; priests 94, 281. 
of Agni, 158; mansions Sipivish^, a name of 
of Agni, 158; logs of Vishnu, 69, 207,208; 
fuel, 158. of Rudra, 143. 

Sdvitra Graha, 60, 61, Seventeen, Praj&paU's Sitaram Sastai, 308. 

164,269. number, 73; chariots, 9i^^&9tha,White-throat- 

8&vitrt, the most holy 73; drums, 73. ed, or Black-throated, 

text, the G&yatri par Sevenieenfoldhymn,254. Rudra, 143. 
excellenco, 2\, 206. See Saptadasa. l^iva, a later form, of 

Savrit. 132. Shattrimsa, ahymn,l28. Rudra, 24. . 

Scabbard-maker, 257. Shaving, a sacrificial cere- ^ivasankalpa. Upanishad, 
Scbennan,Dr. J.,297,298. mony, 25, 26. 280. 

Science, knowledge of Sheep, 184, 199. Sky, 214, 292, 301. 

the Gods, 307. Ship = sacrifice, 196. Slaughterer. See Immo- 

Sea, the Sun, 166. Ships sstTBams of water, laton 

Season, deified, 233^ 301 ; 83. Sleepless Gods, Inbreatt, 

groups, 209,— lords, Shodast, sixteen-hymned and Outbreath, 287. 

130. libation, 65 ; a title of Sling tor carrying Ukhy« 

Seasons, 130, 148, 233, Indra, 66, 282; of Pra- Agni, 100, 101, 107. 
239 ; five, 100 ; six, j4pati, 264. Snake. See Serpent. 

15, 76 ; personified. Sickle, 108. Snipe, 182. 

107, 125, 166, 209,235. Siddbis, supernatural Snowy Mountains, 121. 
Self, the Supreme, 61, powers, 306. So-and.So,51, 78-80,88,231. 

22 



3S8 tKDKi oy vktas, wtc. 

Sobha, the city of the Spade, 88, II, 88—90, 92, Statltott, ttte^ t>ynm or 
Gandharvas, 111. 298; called woman, Heaven, 216 ; the Pra* 

Sobhya, a title of Rudra, 68, 298. vargya Caldroa, SOO. 

111. Speckled Cow, the Borth, Stars, 21 1, 220, aM^l. 

Soma, the Ood, 7l, 176, 12; cIoud,.6l; mares of Stfailti a Oooking-po*, 2, 
202, 208, 225, 227, 218, the Manits, 12. 60. 

248, 251, 282, 281, 291; Speech, 216, 291; perso** Stoma. See Phiiee'^oiig. 
Lord of the Forest* 81; nified, 13. See Yik, Stoma-bhAgA brieki^ 
of plants, 1 1 1 ; of trees. Speech, Gk)ddes8of ,Sara8» 182. 
180; King of Birfth* yatt, 65, 192 ; Lord of, Stomas, enumerate^Hff; 
mans, 78. BrihaspatiorPrajftpati, ftiucifal meamngs of 

Soma, the plant, grows 26, 78 ; PrajApati, 71, names of, 128; bridn 
on mountains, 32; used 88, 256; Prftna the representing, 128. 
to curdle milk, 2 ; fit Genius of Breath, 51 ; Strainer («), 2, 1, 80, 86; 
parts picked out^ 80 ; Indra, 67. the whidi I, S, 90; 

purchase of, 29—31, Sphya, a sword'fike sacri- the loitl of the, the 
171; watering, 172; ficial instrument, 7, 36, ceiiseorated household* 
pressing, 35 — 89; taken 85. er, 27. 

from the cart, 18 ; Spirit, Lord of, said tu be Strength, 166; eon o( 
measured out, 50 ; Gk>d the Moon or Parauies* Agnt, 97, 103^ ]1S» 
connected with the vara, 13. 135—137, 238. 

Fathers, 15, 21; sage, Spoons, sacrificial, 10. Strength-quickening ob* 
19, 179 ; identified with See Ladles. lations, 166. 

the Sun; Lord of the SpottedBull, the Sun, 17. Strophe, xviii, 17ft. 
world, 32; Lord of Spring, 15, 22, 81, 117, SubfaadrA, a woUMtt'i 
Consecration, 35 ; im- 122, 133, 198. name, 212. 

mortal,50;Brihaspati*s Sprinkling with holy Success LibattoD, 16S, ' 
son, 61; the Soma-pur- water, I, 9, 36, 15, 16, ^ucbi, mid-Jtfoe to «id> 
chasing cow, 29, 30, 68; 72, 82. July, 56, 121, 209. 

Soma identified with Sprinkling-water, 8, 39. ^Mrh, 2, 180, 168, 181^ 
various Gods and sac- Spritas, Deliverers, oer- 205,231,255,259^261 
red objects, 68, 69 ; tain bricks, 129. Suhasta, one ol tkn 

Soma sacrifice in gene- Sraddhft, Faith, Stirya's guards of the oelsstiit 
ral, 26—86. daughter, 172. Soma, 81. 

Somavuts, a class of Sr&vana, mid- July to Sukla (White) Tajmid% 
Fathers, 179, 220. mid- August, 56. xviii. 

Soul, the Universal, 260, Srt, Beauty, 263. Sukra, Bright^ the So^ 

261, 301 ; the indivi- Srish^, Creation bricks, 58 ; mid-lCay to ni^ 
dual, 260,301. See Self. 129. June, 51, 56, !», 209, 

Sound-holes for the press- Sruk, an offering-spoon, Sukra Graha, 128,164. 
stones, 88, 89. 8, 13, 158. Snmangsla, the ritari 

Southern Fire, 17i 206, Sruva, a dipping-spoon, name of a aaerififliil 
See Dakshinagni. 8, 13, 158. attendant, 186. 

Sovran Lords, Mitra and Stake, sacrificial, 191. See Summer, 15, 82^ 12( 
Varutta,82. Tilpa. 121, 18^ 198i 



vami OF VAMEB, Ba SBf 

Sun, the, paukn; eye of 8iiflbe|n,aWinter month, Taittlifya<48anf^t&, xvn, 
Af^ni, 32 ; of Varuna LS4. 26, 28, 140, 188, 2(^. 

and Mltra, 38 ; of the SutitUnan, Qood I>^ver- TanOnapAt, Son of i^m- 
Univerw, 292; self- er, Indra, 85, 172. self, Agni, 24,197, 199, 

exitttent, 14; the Tnie, S4t*Ataatt, Soul-Thread, 238, 240, 243, 250. 
294; Son of Dyana, 33; Hiranygarhha, 307. Tftntkaaplra, M, 190. 
All -embracer, 123 ; Sutudrt, the Sutkj rirer, IVipa, Pain, the fanoifnl 
represented by a co- 28*1. name of a month, 139. 

loured stone, 156 ; SvadbA, food oflered to Tapas, the same, 56, 209. 
Spirit in the, 808 ; the Manes ; also the TaiMuiya, Painful, the 
sprung from Poniaha, aooompanying sacrifi- same, 56^ 189, 209. 
262. SeeSilryaiSavitar. eial exclamation, 10^ 1%tfcshya» a personi^ca- 
Siina Stra, two deities or 15, 70, 177, 178, 181. tion of the morning 
deified objects conneet- Svagft, Qood Speed, a Sun, 213, 227; the Ian- 
ed with agrieulture, sacrificial benedioiioii, dful name of an 
109, 220. 164, 205. Autumn month, 134. 

S0nrit4, Pleasantness, Sy&h&, a sacrificial exda- Tegas, a word of uiduM>vi!ii 

278. mation, 11, 12, 18, 191, meaning, 224. 

Supreme Lord, 13, 6S, 198, 201, 205, 298. Tempest, 224. 

151, 152, 304. Sv&h&kriti Goddesses. Termite(s), 98, 293. 

Supreme Self, 61, 231, Introductory Oblations That, the Supreme Sei^ 

264, 304. deified, 244. 264. 

Suri, wine, spiritnous S?Ana, the name of one Thieves, 98; Lord of, 
liquor, 71, 85, 172,174, of the guards of the Rudra, 148. 
177, 183, 189,193, 194, celestial Soma, 81. Third height of heayen, 
199, 200, 204 2.!(3,256; Sv&ra, a certain Suman, 138, 265. 
preparer of, 256. 122. Thirty, indefinite for 

Surabhi, the Cow of S?ar&j, the name of a many, 18. 

Plenty, 289. brick, 183. Thirty-three, Gods, 187, 

Sdrya, the Sun-Gtod, 4, Svarga, heaven, 133, 257, 190; steps, divisions of 
14, !8, 82, 33, 60, 290,304. day and night, 278. 

82, 85, 118, 139, 160, Svayam&trinnft, porous Thirty-three-part Stoma^ 
164,167,168,214,216 brick, 116, 139. 199,254. 

232, 264, 271,272,291, Svishtakrit, Fair-Offering Thouaand-eyed, Agni 
295,295,296,300,301; Maker, a title of Agni, with 1000 chips of gold, 
ezpeller of evil spirits, 202, 204, 243. 157. 

10; frees from sin, 188; Swan, 182, 222; theSun^ Thread, sacrifice, 191. 
eye of Mitra, Varuna, 183. Threads, formulas so 

and Agni, 58: pupil of SyAm&ka, millet, 172. called, 70. 

Agni' a eye, 32 ; Houae Syllablea, of sacred me- Three, the, Mitra, Yam* 
Priest of the Gods, tres, 216. na, Aryaman, 20; God- 

272; the Wise Oue^ desses, Idft, Sarasvat!, 

32; aacrificed, 212 ; his Tadeva, a title of Book BhAratt, 193, 200, 203, 
daughter, 172, 285. XXXII. regarded as an 237, 241, 242, 244, 245; 

Sury4, Sunlight, 285. Upanishad. bonds,248 ; great lua* 



940 XNSVX OF VAUEB, VfO, 

treSf 05, 264; sftcrlficial ma, 76, 81, 100, 122, man, Ihft CtmIxn*, 1<^ 
elements, 200;~eyed, 129, 132, 198, 254. the Son, 386, 

^iva, 24 ; three steps Trae, the, the Sun, 294 ; Universal Gods, 54, ff7» 
or oonditioiis,260. Brahma, 807, 808. 197. See Visve Devas. 

Thander, 224. Truth, the, Agni, 93,102; TTntversal Saoiifioe, 865, 

Thunderbolt, 7, 25, 26, reality, godhead, 2 ;•— 267. See Sarvamedba. 
86, 253 ; a ohariot, 72. and falsehood, 183. Unnetars, a class of 

Tokmau, green barley, Tryambaka, a name of priests, 44." ^ 
172. Rudra^ 24, 220. Untruth, anreslity, ha* 

Tortoise, 222 ; buried in Tutha, the Brahman manity, 2. 
the altar, 114, 118 ; in- priest, 40, 59. Upabhpt, one of three of- 

eamation of Vishnu, Tvashtar, the divine arti* fenngspoons,10, 12,18. 
118, 207; supports the ficer,8haper of theforms Upftmfu, Graha, 51, 78, 
world, 118; represents of living beings, 14, 122, 164 ; press-stone, 
the Sun or Prajftpati, 61, 62, 72, 85, 121, 50; Savana,51. 
111. 176, 191, 193, 198, Upanishad, u, 140, 264, 

Tortoises, oblations to, 200,208,225,228,230, 230,304. 

224. 233, 234, 287, 238,241, Uparava, sound-hole, 38, 

Trades and occupations, 244, 248, 251, 263, Upasads, 85, 174. 
256—258, 296; creator and lord UpayAma, a saorifidvl 

Trayantrimsa, a hymn, of cattle, 45, 121. formula, 224. 

123, 128, 129, 133. Twain, the Righteous, Upayamant,a laige wood* 

Trayovimsa, a hymn»128. Mitra and Varuna, 52. en spoon, 299. 

Treasure-guard, the, 62. Two Goddesses, Heaven Orj, Energy, the muno 

Trees, 130, 292. and Rarth or Day and of a month, 56. 

Ti-et&, a die. Night, 210, 242, ^rja, an Autumn mouthy 

Tribes, Celestia], 241, 127, 209. 

Trinava, a hymn, 123, UooilTAB, Chanter of S&- Ordbvanabhas, probftb^ 
128, 129, 133, 254. ma hymns, xvii, 61, V&yu, 47. 

Triocular, unameofSiva, 215. Urvaftf a celebrated Ap« 

24. Udumbara tree, 28;— saras, 34, 134. 

Triple bond, 160; Praise, wood, 39, 78, 75, 80, 83, Ushas, 278. See DawQ. 
Song, 81. 84.97, 100, 116, 118, UsbQih, a Vedio metr«^ 

Tri8htup,one of the chief li57. 126, 136,243,245,254. 

Vedic metres, 7, 14, Ujjitis, Viotoiy Formtt« Ushnih&^sUsb^ 197 
30,34,67,82,88, 95, las, 76. 213, ' 

122, 197, 211, 218,244, Ukha, Fire-pan, 89, 94, Uttarayedi, the H^ 
245, 254. 117, 178. Altar, representing the 

Trishiup bricks, 135. Ukhya, of the Fire-pan, universe and identified 

Trita, or Trita, an anci- Agni, lOU— 105, 107, withAgmPraj4pat|,|7;. 
ent Vedic deity, per- 124, 156. 

haps Agni as Light- Uktha, hymn of praise, VAcbaspati, hotd of 
ning which is his third 55,132,175,176, Speech, 51; Indra, 

form, 6, 7, 248, 280. Ukthya Graha, 55. 67 ; PiAna the 

Trivrit, triple, 132 ; Sto- Unborn, the, Visvakar- of Life, 51, 



nmn or ftAvn, nr. 



U\ 



Yaikaftkata wood, 85, 
97, 167. 

Vairftja, a Sftman, 82, 
123, 188, 198, 254. 

Yairitpn, ditto, ibid, 

YaiBAkha, mid-April to 
mid-Blay, 56. 117. 

Yaisvadeva Graba, Liba- 
tion to tbe All'Gk)d8, 
164;— Nivid, 287;— 
Uktha, 183. 

Yaisvadevt brioka, 125, 
126. 

Yaisvdnara, Common to 
all men, a title of Ag- 
ni, 29, 48, 55, 103,109, 
118, 119, 125, 161,170, 
188,205,225,232,254, 
268, 275, 276, 278 ;— 
rice cake, 158;— .Graha, 
164. 

Yaisya, a man of the peo- 
ple, the tliird class, 83, 
129,168,172,231,255, 
262. 

Yaisyil. a woman of the 
third class, 205. 

Yaja, Strength, 224 ; the 
name of one of the 
Ribhus, 298. 

Y&japeya, Draught of 
Strength, a Soma sa- 
cri6ce, 71, 75, 231. 

Yd,japrasavlya oblations, 
75. 166. 

Y&jasaneya, or Y&jasa- 
neyi,a recension of the 
Yajurveda Samhitft, 
xvii, zix. 

Y4jins. Racers of the 
Gods, 219, 223, 225. 

YaJTv, Indra's weapon, 
thunderbolt, 25. 

Vak, Speech, the Word, 
personified, 13, 28, 29, 



46, 58, 76, 120. 1?9, 
188, 166. 178, 192, 
804, 281,265, 278, 300. 

Yala, the min-withhold- 
ing cloud, personified, 
a demon of drought, 
194. 

Yalaga, a magic charm, 
38. 

YdlakhilyAs, bricks repre- 
senting the vital 
breathings, 127. 

Y&lmtki, the poet of the 
Rdm^yana, 225. 

Ytimadeva, a Yedio ]^ishi, 
100. 

Yfttuadevya, a 
100. 



88; represents royalty, 

186 ; made a path for 

the Sun, 68; God of 

night, 272 ; dwells in 

the waters of the Air* 

81 ; Lord of physicians, 

201 ; physician, 244 ; 

his noose for sinners, 

42,63, 101; his three 

bonds, 248 ; the 

Waters* Child, 81. 

Yarupa and Mitrassky 
and earth, 247. 

Yardtrts, Protecting (God- 
desses, 96. 

Yasd, melted fat, gravy, 
S^man, 47. 

Yasft, a sacrificial cow. 64. 



Yanaspati, Forest-lord, Vasativart, waters used 
the sacrificial stake, in Soma- pressing, 48, 
43.191,198,200—204, 49. 
237, 241—244, 246, Ya^ha^. a sacrificial ex- 
248. olamation, 55, 92, 175, 

Yaniv&hanam, Driving 187, 203. 

hither and thither of Vasishtha, a famous Ri- 
Agni, 103. shi, 122, 286. 

Yapftsrapani, a stick on Vasishthas, descendants 
which the omentum is of Y., 192. 
wrapped for roasting, Yasishtha-hanu^, a com- 
46. pound of unknown 

Yarsha, rains year, 227. meaning. 302. 

Yaruna, the £!ncompas- Yasordhdrft, Stream of 
ser, originally the starry Riches, a sort of Con- 
heaven, the chief of the secration service for 
Adityas, 9, 10, 82, 48, Agni, 162. 
138,154,168. 183.184. Vasu, Good Lord, Agni, 
194, 196, 202, 204, 2t»6, 84, 102, 209, 236, 239. 
225, 227, 228, 231, 236, Yasu, sacrifice, 2. 
242, 244, 248—250, Yasus, a class of deities, 
254, 266, 269, 271, 273, 10, 12. 18, 30, 77, 94, 
274, 276, 285, 287, 95, 105, 124, 125, 169, 
291, 801; moral go- 190,198,209,211,240, 
veraor of the world, 247,248,250,285,^97. 
78, 101, 186, 196; re- Yasvl, female Yasu, the 
presented by Soma, 82, Soma Cow, 80. 



842 

Vftt, a gsertfioial exoTa- 
mation, 12, 18, 297. 

Vata, Wind, 68, 46 ; 76, 
298. 

Vatsa, a Vedic Riahi, 58, 
118. 

y&taapra, a religious. rite^ 
102. 

Yatflaprt, a Yedio Riahi, 
102. 

Yatsara, a year of the 
fiy€-year oycIe,239,257. 

YayasyA bricks, 126. 

YAyu, the Wind-God, 
2, 5, 26, 34, 46, 47, 71, 
92, 106, 126, 172, 189, 
197,205,231,237,238, 
262, 264, 266, 268, 269, 
273, 274, 276, 277, 280, 
288, 294, 301; the 
Good, 294 ; frees from 
Bin, 187; Tvash^'s 
Bon-in-law, 238 ; his 
team of hones, 52 ; the 
first draught of the 
libation his, 52; sacri- 
ficed, 212. 

Y&yu vessels, 164, 176, 
184. 

Yeda, a bunch of grass 
used in sacrifice, 13; 
a finder, 13. 

Yedadtpa, the title of a 
Commentary, xiz. 

Yedas, four, xvii, 160 ; 
three, 160, 170, 215. 

Yedi, altar, 7, 41. 

Yena, the Morning Sun, 
53, 54, 114, 270, 271, 
278, 276; Agni, 160. 

Yerities, the, 235. 

Yet, a sacrificial exclama- 
tion, 149. 

Yibhu, Yibhvan, one of 
the Ribhus, 298. 



INMS OP VAVtS, CTCS. 

Yiotim, binding and 
slaughtering of the. 45, 
224, horse, ox, goat, 
ram, mock-maii, 120. 

Yiotims, hoHds of the, 
114, 119; list ol the 
lower animal at the 
Asvamedha, 1^18—228. 

Yidliriti, Separation, two 
blades of grass laid 
cross-wise on the altar, 
225. 

Yidyd, 807, 809, 810. 
See Science. 

Yikar^!, the name of a 
bnok, 139. 

YiWa tree, 43. 

Vimyidh, Averter of 
Scorn, orFoe-dispeller, 
a title of ludra, 67. 

Yiipfa, a onrtain hymn, 
133. 

Yin&sa, Hiranyagjurbha, 
306. 

Yip&s, a river of th» 
Prinj&b, tiie Befts» 882. 

Yiper, 46, 68. 

Yiprud-homa, Drop-obla- 
tion,. 55. 

Yir&j, offspring and pro- 
genitor of Puruaha^ 
261. 

Yir&j, a Yedic metre, 76^ 
197, 244, 245; the name 
of certain altar brioka^ 
131, 133. 

Yirtue the world of, 188^ 

Yishnu, a Solar Deity, 
29,' 118, 180, 208, 225, 
275; sacrifice, 3, 4, 7, 
8, 10, 29, 42, 54; 
guardian of oblations, 
2,39,62; strodethrough 
earth, air, sky, 14, 88, 
44,83,101, 216, 254, 



885», 291; aaparated 
heaveu and earthy 87 ; 
inoariMtiona of 2S4^ 
294; deeds^, 88: hU 
blei>i«ttg on heaven and 
6arth,87; tjhe Saorifioor, 
28; ^piviahta, «»; Na- 
randisha, 69. 

Yishnu-strides, 14, 88, 
101. 

YishtArapaAkti,th»iiM[|» 
of a metre, 181» 

Yisbachikft, Cholera,. 173. 

Yisva, perhaps Heavei^ 
91, 134. 

YiBv&cht,an Apsarasy IM. 

Yi8vadhAya8,AU-sap|M»ri» 
ing, the name of » aao-^ 
rificial oow, 2. 

YiBvajyoiiB, All4ighi 
brick, 117, 126, 18d^ 

Yifvakarman, OnMiifle^ 
■aorifidal name of % 
oow, 2; Indnk 07 1 
Agni, 158 ; Ydyu, 134, 
Pmjftpati, lis, 12«, 
126, 35d-152, 169^ 
170, 263; Speech, thm 
Word, 128 ; creatov of 
all things, 86, 68. 

Yisvftmitra, a eelebratod 
Rishi, 128, 286. 

Yisvas&maB, 167. 

YisTAvastt, the chief Qiai^ 
dhanra^ 9, 248. 

Yisvftyn, AU-life-8i;H?pari- 
ing, sacrificial name of 
a cow, 2. 

Yisve Devft^, Yiavedavaft 
or AU-Gods, a dasa of 
deities, 18, 57, 51, 109, 
125,138,178,271,278; 
generated tha Sun, 189. 

Yitol Ain, or Bnathiiifs 
6, 87, 126, 126, 129^ 



199s^S2,lG9,ie9,tl5; 292, 800, 801 ; niRter- Woodpeokflr^ 221 

deified, 150, 224, 801. nil, 81; Child of, Agni Word, th^ crmtiye, 216. 
Vital Vigour bricks, 12S. bs LigfatniDg, 68, 104 ; Words, play upon, 8, 4, 
Vivaevta, tk« Skm, 209, VaiUfa, 81 ; Joy of, 18, 89, 44, 51, 269. 

238. Soma, 206 ; sacrificial, Works, reKgioas, 804. 

ViTrit^ 182^ 4, 8, 1^ 16, 26, 27, See Karma. 

Vi^^sa, 80S. 45, 46, 49, 50, 92, 94, Worlds, w«Iding of the^ 

Vow,of fastiBgor absti- 172, 255; wash away 151. 

nence, 1, 2, 28, 189. • sfai, 26, 47. 
Vow-food, 28 ;--milk, 99. Watery l»iok& SeeApa^ VajImabas, eeriahi re- 
Vrata, vow, 1, 2. syAs. citations, 175. 

Vratapati, Lord or Guar* Weber, Prof. A., xviii- TajamADa, Sacrificer^ 

diun of Vows, Agni, 2, xz, 7l, 79, 89, 118, householder, 2. 

14. 120, 140, 141, 192, Yajfta, sacrifice, 28. 

Vritya, the chief of a 212, 226, 285, 257, Yajliakratus, sacrificial 

bund of nomad Non- 258, 263, 265, 804. rites, 164. 

conformists, 256. Whey, 175. TajAAyajAiya, a S&man, 

Vritra, the chief demon Which 9 See Ka* 100. 

ofdnmght, 1, 10,26, Whipof theA8vin8,52,58. YAjAikadeva, a Commen* 

50, 170, 189, 270, 278, Whirlpool, 224. totor, six. 

280; the typical enemy, White ants, 98, 221. Yajurveda, Black, zvii, 

81. White horse, represent- zviii, 188, 258. 

Vritra-slayer, Indra, 65, ing the Sun, 113. Yajurveda, White, xvii^ 

81, 153. 194, 195, 201, Wild ass, 221. xviii, 170, 239. 

232, 272, 279; Soma, Wild bull, 121. Tajur verses, 280. 

243; Trita, 280. Wilson, Prof. H. H., 151, Yajus, sacrificial formula. 

Vulture, 223. 154, 160, 181, 283, 252, xviii, 26, 105, 261, 291, 

Vyamsa, 270. 255, 260, 261, 272. 298. 

Vyasnuvin, said to be a Wind, 7, 13, 27, 71, 92, YAjyft, Inviting Prayer, 

Genius of Food, 209. 167, 214 ; Wind-God, 175. 

122. See VAta, VAyu. Yama, God of the De- 
Wallis, Prof. H., 150, Wind-Libations, 167. parted, 36, 77, 105, 

151, 261, 263, 286. Wine, SurA, 172. 108, 144,178, 179, 181. 

Wiir, implements of, 251- Winnowing-basket, 3, 5. 218, 225, 236, 248, 257, 

254. Winter, 82, 123, 129, 288, 290, 295, 803; 

War-chariot, 167, 252. 134, 198. connected with the 

Warmth, 168. Winters, a hundred, 14, horse, 59, 248 ; con* 

Washerman, 257. 19, 255. troUer, 248, 308. 

Water, collected from Wishing-Cow, 109. Yaml, nster of Tama, 

various places, 79, 80, Wolf, 74, 173, 185, 200, 108. 

208 ;- — plants on the 222 ; hair mixed with YAska, 201, 221. 

altar, 203, 243, 246. SurA, 173, 200. Yfttudh&nas, sorcerers. 

Waters, the, 72, 117, 124, Wood, Lord of the, 253. goblins, 134, 256,288. 

125, 167, 188, 208, See Forest-Lord, Va- Y4tudhAnis, sorceresses, 

224, 225, 231, 291, naspati. 140. 



341 INDEX 09 MAIIB8, BTC. 

TavaS) the first halves of Tmir, 262. ZAOHAntiAl^ Ur. T., 

the fortnights of the Yoking of Agni, 168. xvili. 

waxing Moon, 129,130. YouthfuUest of Oods, Zenith, Lofty Pointy one 
Yayu, a title of the sa* Agni as continually of the regions of the 

erificial horse, 207. reproduced, 17, 1Q3, sky, 82, 120. 

Year, the, 233 ; Genius 106, 121, 158, 171. ZeiiBeDyaus,. Heayea, 

a, 74, 109, 130, 239, Yiipa, SaorificUl Stake^ 33. 

306. preparation and erec- Zeus patSr, IL. 

Years, personified, 285 ; tion of, 42 — 45 ; chip 

Creative Powers, 806. o^ removes sin, 62. 




CORRIGENDA. 



Page 8 line 5 read harms for harm 

17 « 15 of notes read Sky ! for Shy 

23 ■ 11 read merchandise for merchandize 

32 « 9 of notes read text for texts 

34 ■ 4 from below read Ones for One 

36 v 7 of notes read the for he 

38 « 19 r«a(2 Savitar for Savitars 

41 » 2 of notes read Achchh&v&ka for Achhav&ka 

55 » 5 of notes reac{ Br&hinan&chchhamst /or Br&hmanachhainsl 

'61 9 7 from below read 82 /or 31 

66 ■ 6 from below read Agnldhra for AgDtdhra 

75 » 1 of notes read recite for recites 

78 " 11 of notes read title /or little 

80 « 11 of notes read dkithnya for dkiihnyd 

91 •» 16 rcarf Ye /or Yea 

91 « 5 of notes read addresses for address 

92 " 3 of notes read Ynshan for Yrishan 
96 w 9 of notes read VariUrit for VariUrii 

133 « 1 of notes read Praiiga for PraUg 

134 » 1 reocJ Yisvakarman for the Omnific 
139 ff 6 from below read Ayu*a for Ayu'a 
143 " 3 from below read SUikan^ia for SUikantha 

• • • • • 

156 » 13 read bliss-invoking for bless-in voking 

157 » 1 of notes read mid^egion for mid-regiver 

158 * 10 read strengthening for strengtbing 

159 n 15 read thou for those 
159 « 24 recK2 declare /or Declare 
159 « 4 rea(2 hold for held 

1 59 It 25 from below read Ifythologie for Mythologie 

164 f 14 r6a(2 Marutvatlya /or Marutvatiya 

172 » 14 read doth /or may. 

172 » 3 from below after IX inaert 1. 6 

176 » 23 read Sautr&manl for Santr&mani 

194 » 1 of notes read rain-withholding for rain-with-holding 

199 • 3 from below read turns /or turns. 

233 •» 13 read flow /or fiow 

290 » 3 of notes after XII. (nuH 8 

305 » 8 of notes read sorivm for serium 

307 » last of notes read allotted /or alloted 




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